At the request of Gelong Lobsang Thardoe from Nepal, and many other Lamas and monks within the lineage from around the world, the abbot emeritus of Shar Gaden, Kyabje Kensur Rinpoche Lobsang Phende has compassionately accepted the request to confer the initiation and commentary of Chakrasamvara (Tib: Heruka) in the tradition of Ghantapa (Tib: Drilbupa), consists of both a five-deity practice and a body-mandala practice, to an assembly of Lamas and monks from India and Nepal primarily, starting on April 21st 2023, which falls on the first day of the third month of the Tibetan calendar.

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Kyabje Kensur Rinpoche Lobsang Phende received the powerful practice of Chakrasamvara from the junior tutor of His Holiness the 14th Dalai Lama, Kyabje Trijang Dorje Chang decades ago, and Kensur Rinpoche has been keeping his commitments, vows and practice pure since then. In Kensur Rinpoche’s own words, he said:

“I am very honoured and happy to pass down the precious lineage to the younger generation. There is no other greater merit (that could be accumulated) than passing down the unbroken and pure lineage.”

Kensur Labrang is hereby announcing this wonderful event for many to rejoice, and at the same time opening up the opportunity for devotees from around the world to make offerings to the initiation and teaching which will last for months. Your monetary offering will go to the ceremony and teaching itself, and to the food and tea for the assembly of Lamas and monks who are going to participate in the initiation and the teaching. It is extremely meritorious to make this offering because by doing so, you are indirectly preserving the lineage by supporting the event and these Lamas and monks who are going to receive the practice, for they are the people who are going to keep the lineage alive by practicing it and passing it down to future generations.

For more information or to make an offering, please contact Kensur Labrang’s assistant Gen Tserab-la by:

• Whatsapp: +91 7676512849
• Email: tserab04@gmail.com

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The Wuhan Summit in April, 2018 was a game changer for the tense relationship between the Indian and Chinese governments. As a result, issues such as long-standing border disputes and the Central Tibetan Administration’s anti-China activities are set to be resolved, thereby ushering a new era of peace and development for the region.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Heinrich Hauff

In the wake of the recent “indefinite postponement” of the 13^th Religious Conference of the Schools of Tibetan Buddhism and Bön Tradition is a spate of media reports throwing yet another spotlight on the torrid state of affairs within the Dharamsala-based Tibetan leadership known as the Central Tibetan Administration (CTA).

Tibetan politics spiralling downwards

Lobsang Sangay, the Dalai Lama’s chosen head of the CTA, has been accused of mismanaging funds meant for the Tibetan community-in-exile and gross abuse of power. Click to enlarge.

In late November, Delhi-based Rajeev Sharma reported on the differences between the Dalai Lama and Tibetan President Lobsang Sangay. A journalist of over two decades focusing on international relations and foreign policy, Sharma’s scathing exposé about a power struggle between the two leaders put Tibetan politics in a tailspin.

According to Sharma’s sources, Sangay has claimed that “the Dalai Lama has failed for 60 years in negotiations with China”, which the CTA president is now saying he “has the power and ability to succeed.” In trying to position himself to take credit for negotiations with China for the Dalai Lama’s return, Sangay’s comments have reportedly infuriated the Dalai Lama, with fiery arguments breaking out between the two leaders. Sharma’s report on the breakdown in relationship between the two men is not beyond belief – Sangay is known to be highly ambitious and not above employing underhanded and violent methods to remove political rivals such as Penpa Tsering and Lukar Jam.

The postponement of the much-anticipated 13^th Religious Conference threw yet another wrench in the already-deteriorating relationship between the Dalai Lama and Sangay. In the CTA’s announcement, they claimed that it would be inappropriate to carry on with the conference due to the sudden demise of Kathok Getse Rinpoche, a Nyingma religious leader who passed away just a week before the conference was due to be held. The conference was supposed to discuss and decide on a number of crucial matters, one of which is rumored to be the Dalai Lama’s successor.

Rumours are rife within the Tibetan community-in-exile that there is a huge spat between the Dalai Lama and Lobsang Sangay. It is said that the Dalai Lama is furious with Lobsang Sangay for trying to take credit for his negotiations with China regarding his return to Tibet.

Sharma reports that the decision to postpone the conference was done without Sangay first consulting the Dalai Lama. Furthermore, the announcement was made while the Dalai Lama was travelling, thereby not giving him an opportunity to respond or retract it. When the Dalai Lama found out what had happened, it is said that he shouted expletives at Lobsang Sangay, saying that, amongst other things, he would not accept anyone dictating terms to him.

The Karmapa card

The deteriorating relationship between the Tibetan administration’s two senior-most leaders is not the only event which has caught the attention of the Indians. Elsewhere in the Tibetan community, developments within the Karma Kagyu lineage have grown to become a cause for concern for the Indian government themselves. These developments are related to one of the 17^th Karmapa candidates, Ogyen Trinley Dorje whose planned attendance at the conference has also been making the headlines. For many years, Ogyen Trinley Dorje has been tipped as a potential successor of the Dalai Lama. His planned attendance to the conference was held to be all the more significant because Ogyen Trinley Dorje has been in absentia since May 2017, living abroad despite repeated requests from Indian and Tibetan authorities to return. Citing health reasons for his extended stay, Ogyen Trinley Dorje recently took citizenship of Dominica, the Caribbean island nation whose passport allows him visa-free access into almost all Commonwealth countries.

Within the Karma Kagyu tradition responsibility to recognize the Karmapa lies with four regents. In recent times, three of these regents have recognized competing candidates, confusing followers all over the world. Orgyen Trinley Dorje (left) was recognized by Tai Situ Rinpoche; Trinley Thaye Dorje (middle) was recognized by Shamar Rinpoche; and Dawa Sangpo Dorje (right) was recognized by Jamgon Kongtrul Rinpoche. In-fighting between supporters of these candidates continues until today, a fact that has fractured the tradition deeply. Add to this the fact that the Dalai Lama interfered by backing Orgyen Trinley, a move with no traditional basis, the schism became a heated debate with the Tibetan community. In response, Shamar Rinpoche claimed that Orgyen Trinley’s recognition was incorrect, he had evidence of this and the Dalai Lama had no business in meddling in the affairs of the Kagyu lineage. Now Orgyen Trinley, who the Dalai Lama and the CTA nurtured for a decade has abandoned them and prefers to have freedom as a citizen of Dominica.

It is a move that is reported to have so upset the Indian government, that they denied him a visa to enter India on his new Dominica passport. He would only be allowed to enter on his Yellow Card, the identity certificate issued by India to Tibetan refugees for international travel. The Yellow Card identifies its bearer as a Protectorate of India and requests the destination country to afford its bearer safe passage as they would for an actual Indian citizen. It is the same Yellow Card which Ogyen Trinley Dorje has announced he refuses to use and wishes to surrender. With India denying him a visa and Ogyen Trinley Dorje refusing to use the only document India is willing to recognize, his attendance to the conference was thrown in doubt. This, according to The Hindu, is the real reason why the 13^th Religious Conference was postponed. The Hindu, which is the second most circulated English-language newspaper in India, reported that “despite several requests from the Karmapa for a visa, he has been unable to visit India as planned.”

The Indian government’s denial of Ogyen Trinley Dorje’s visa, while well within their rights to do so, has been viewed by some observers as petty. Not only has Ogyen Trinley Dorje’s acquisition of a new citizenship upset the Indian authorities, but they are said to be further displeased with his wanting to surrender his Yellow Card. In opting to relinquish his Yellow Card, Ogyen Trinley Dorje’s actions have been labelled as ungrateful and perceived as a slight against the Indian government; that is to say, now that he has a Dominica passport, he is no longer in need of India’s generosity for the last 60 years.

This complicated situation is further compounded by the fact this is not the only message Ogyen Trinley Dorje has sent out in 2018. Earlier in the year, he made a startling video where he spoke about the lack of education he received in India, and shared his disappointment of the divisive sectarian politics within the Tibetan community-in-exile. Without having to say it in so many words, it is quite clear that Ogyen Trinley Dorje was referring to the CTA’s meddling in the private affairs of Tibetan Buddhist schools.

Special Message from the Karmapa – English

Or watch on server | download video (right click & save file)

Ogyen Trinley Dorje’s case reflects the frustration faced by 150,000 Tibetans who followed the Dalai Lama into exile. After 60 years in exile living on empty hopes and false promises by the CTA, they are now in a limbo. They cannot go back to Tibet without being labelled ‘traitors’ who abandon the Tibetan cause, nor can they move forward because the CTA has failed to generate any political progress for them. Faced with such a bleak future under the yoke of the CTA, it is no surprise that the population in the Tibetan settlements in India has dwindled to 85,000 as the trend develops for younger Tibetan refugees to leave India and start a new life elsewhere.

The ‘Tibetan file’

The events reported above do not even take into account India’s other recent dealings with the Tibetan leadership which have oftentimes had a negative impact on Sino-Indian relations. Thus, given the Tibetan leadership’s own internal politicking as well as their increasingly complicated relationship with the Indian authorities, is it still worthwhile maintaining a connection with the Tibetan administration? This is a question many, including M.K. Bhadrakumar, are asking Indians to consider. A career diplomat in the Indian Foreign Service for over 29 years, with postings including India’s ambassador to Uzbekistan and Turkey, Mr. Bhadrakumar has written regularly for the Asia Times since 2001. In his Indian Punchline blog, he recently published the article titled “India should close ‘Tibetan file’ and move on”.

Source: https://indianpunchline.com/india-should-close-tibetan-file-and-move-on/. Click to enlarge.

Raising the role of the ‘Tibetan card’ often played by India as a means to provoke China in the past, Bhadrakumar opines that doing so in the last three years has not impressed the Chinese. In a time of improving relationships between Beijing and Delhi, Bhadrakumar notes that it would be ill-advised to continue doing so. In fact, Bhadrakumar recognizes that the religious conference of Tibetan Buddhist leaders “was an audacious move that would have provoked Beijing. For, it would only have conveyed the signal that Delhi desired to keep the ‘Tibetan file’ open even after the Dalai Lama departed. It would have sullied the ‘Wuhan spirit’.”

Perhaps that was one reason Ogyen Trinley Dorje’s application for a visa was declined; Delhi knew that without Ogyen Trinley Dorje’s presence at the religious conference, it was further impetus for the CTA to cancel it. In this way, Delhi was able to neutralize an event that had the potential to damage their relations with China. And although hotly debated, it has also been argued by some that the decision to cancel the religious conference was at the behest of the Indian government to appease China. However, as Bhadrakumar says, “it is difficult to be judgmental whether the GOI (Government of India) really felt annoyed by the Karmapa acquiring Dominica citizenship or whether that came handy as an alibi to scuttle the Tibetan conference at Dharamsala.”

M.K. Bhadrakumar joins a growing list of Indian thinkers such as Rajeev Sharma, Jayadeva Ranade and Markandey Katju who, over the last 12 months, have concluded that the ‘Tibetan card’ should be dropped. With the development of new India-China ties, both countries are now on the road of reconciliation after 60 years of having a strained relationship, primarily due to Tibet. Since the Dalai Lama fled Lhasa in 1959, the Tibetan cause has been only a burden to India, bringing nothing but problems including a war in the 1960s. At such a sensitive time, with the potential for greater stability and prosperity in the region, the last thing India needs is for China to ally Pakistan as she has with Nepal which, as M.K. Bhadrakumar has put it so succinctly, “is a defining moment. Instead of being a revolving door for Tibetan militants, Nepal is poised to turn into a window for Tibet to the outside world (and vice versa.)” For India to ignore and not capitalize on the fast-moving progress of China’s involvement in the region would be detrimental.

Both Nepal and India have clamped down on anti-China protests held by Tibetan groups in order to protect local communities from unruly protestors and to prevent loss of lives by attempts from the Tibetan refugees to self-immolate. Both Indians and Nepali never join such protests against China, even though they have every right to as members of free and democratic nations. This is a clear indication that these countries are not against China and neither are their populaces, despite what the CTA like to tell others. Click to enlarge.

There might have been a time when India could have leveraged the presence of the Dalai Lama on its soil fully, using this soft power to consolidate its position amongst its neighbors but that time has passed. As the Dalai Lama’s stock continues to decline with an increasing number of nations refusing to meet with him, and as the Tibetan community dwindles and splinters into different factions, the power of the ‘Tibet card’ is increasingly unattractive, in large part thanks to the CTA’s own efforts to divide and conquer their community. So religious conference or not, regardless of the Tibetan leadership’s best efforts, China will, without doubt, end up with a 15^th Dalai Lama; she already has the 11^th Panchen Lama with no other contender in sight, and it appears Ogyen Trinley Dorje is now out of reach, being increasingly unwilling to cooperate with the CTA. In any case, the Karmapa card seems now to be a lost opportunity for India and the CTA. With more calls for India to close ‘Tibetan file’ and move on, one thing is clear: the Tibetan cause is lost, and the CTA seems now to be in free fall.

[TIBETSUN.COM] India should close ‘Tibetan file’ and move on

Source: https://www.tibetsun.com/elsewhere/2018/12/10/india-should-close-tibetan-file-and-move-on. Click to enlarge.

Chushi Gangdruk means “Four Rivers and Six Ranges” and named after the geographical region of Kham, Tibet.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.  

By: Heinrich Hauff

Origin and history of Chushi Gangdruk

Tibet’s most famous guerilla force, the Chushi Gangdruk (Four Rivers and Six Ranges) was founded in the mid-1950s to serve as a guerilla force to protect the Dalai Lama and Tibet from the Chinese People’s Liberation Army (PLA) who had entered the Tibetan plateau. In the years since they entered exile, the Chushi Gangdruk and their feats have taken their place amongst the legends of Tibetan history. Yet, the true story of their origins is one that the Central Tibetan Administration (CTA; Tibetan leadership in Dharamsala) has heavily manipulated and distorted for the purposes of propaganda.

The stage was set for Chushi Gangdruk’s establishment when in 1950, the Tibetan governor of Kham (a province in East Tibet) colluded with the Chinese forces and surrendered the entire region to the PLA. Disappointed by what they viewed as an act of betrayal, a successful and charismatic merchant named Andruk Gompo Tashi and some of his fellow Khampas sought to consult the most famous of oracles, the Panglung Oracle (kuten) who takes trance of enlightened Dharma Protectors such as Setrap Chen, Kache Marpo and also Gyalchen Dorje Shugden.

The Chushi Gangdruk was formed as a volunteer militia to protect the Dalai Lama and defend Tibet from the Chinese People’s Liberation Army (PLA). In 1959, it was the Chushi Gangdruk who cleared the way for the Dalai Lama’s safe passage into India with the assistance of the Dharma Protector Gyalchen Dorje Shugden.

While in trance, Dorje Shugden instructed the group to band together and establish a militia. Their encampment, which came to be known as Lokha-Chaksta Drikung Thang, was located at Pangong Tso, a lake bordering India in Southwest Tibet, that is in the shape of a ritual chopper (drigug). Dorje Shugden’s instructions came after he had previously given extensive advice and instructions to the Tibetan people on how to save their country from falling completely into the hands of the Chinese. That previous advice however, had fallen on deaf ears.

Fortunately, this time Andruk Gompo Tashi and his friends paid heed to Dorje Shugden’s counsel. The militia group named itself the Chushi Gangdruk after their geographical region of Eastern Tibet. They formed their iconic emblem from a pair of crossed swords, a ceremonial sword of the Dharma Protector Dorje Shugden that the Panglung Oracle had given to Andruk Gompo Tashi, and a sword resembling the Wisdom Sword of the Buddha Manjushri that was auspiciously found at the site of their camp at Pangong Tso.

Pangong Tso

The Chushi Gangdruk camp grew as new members were enlisted. Dorje Shugden, acting through the Panglung Oracle, personally instructed many able-bodied men to go to Pangong Tso and join the Chushi Gangdruk. As the numbers of Andruk Gompo Tashi’s small group of resistance fighters swelled, the group grew into a formidable militia and a force to be reckoned with. At their camp, the group trained and waited for instructions, readying themselves for the time they would be called on to play a vital role in the survival of the Tibetan nation, culture and religion.

In 1959 when the Dalai Lama made his famous escape from Tibet, it was members of the Chushi Gangdruk that escorted the Dalai Lama in his historic flight to India. The decision to flee Tibet was also made upon consulting with the Panglung Oracle who, when in trance of the Protector Dorje Shugden, gave precise instructions including the exact route to be taken by the Dalai Lama. This route would through the Pangong Tso area which the Chinese army had learned to avoid, thanks to reports they had received about a fierce guerilla resistance group which was based there. It was not a coincidence that the location Dorje Shugden had chosen for the Chushi Gangdruk to form their base became a strategic point a few years later when the Dalai Lama was forced to escape. A few years before 1959, the protector Dorje Shugden in his perfect clairvoyance already knew the fate that would befall the Tibetan people. Such flawless foresight is only found in Buddhas. Dorje Shugden would also go on to advise the Panglung Oracle to remain in Tibet and to delay his own departure until the Dalai Lama had safely escaped. In this way, Dorje Shugden assured that he would be able to continue assisting and advising people through the Panglung Oracle until the very last minute.

Picture of the Dalai Lama and his armed bodyguards from the Chushi Gangdruk taken in an unknown location in Tibet during the Dalai Lama’s great escape.

Clearing the way for the Dalai Lama

There is no denying the instrumental role that the Chushi Gangdruk played in the escape of the Dalai Lama. The truth of Dorje Shugden’s crucial role in the Dalai Lama’s daring escape has been recorded by many members of the escape party including the changtso of Sera Mey’s Abbot, Losang Yeshe who was present when Dorje Shugden issued the urgent advice for the Dalai Lama to leave Tibet.

In an interview with renowned French-born Tibetologist Claude Arpi, published on rediff.com, Dapon Ratuk Ngawang, one of the senior leaders of the Chushi Gangdruk as well as a close confidant of Andruk Gonpo Tashi, recalls how the group already knew prior to the events from the uprising on March 10, 1959 that the Dalai Lama would not be able to stay on in Lhasa and would have to leave Tibet.

1959 Tibetan Uprising Day

“[Our work was to] clear the escape route for His Holiness in Lhoka region [south of Lhasa] by making sure that not even a single Chinese soldier remained on that route. This, we did, by either killing or catching Chinese soldiers along the way. That was in March 1959. Before reaching Lhoka region, all the Chushi-Gangdruk volunteers were scattered in all the four directions. We sent many volunteers along the route from Lhoka to areas near Lhasa to clear the way for His Holiness and to make sure that the Chinese authorities could not capture His Holiness. [We already knew that] His Holiness might not be able to stay in Lhasa, but it was the responsibility of the Tibetan government to ensure that he was safe from the [actions] of the Chinese authorities. We were waiting and fighting in the meantime. On 17 March 1959, His Holiness left Lhasa by foot.”

Ratuk Ngawang, who played a key role in the Dalai Lama’s escape to India, later commanded the Tibetan secret regiment known as the Special Frontier Forces, which was based in Uttar Pradesh, India. The accounts in the interview were also written in his memoirs (published in Tibetan by Amnye Machen Insitute, Dharamsala) where he recounts his early life in the Kham province of Eastern Tibet and details of the famous escape to India with the Dalai Lama.

Ratuk Ngawang (middle)

Heroes of the Tibetan cause

It is precisely due to accounts like this that the Chushi Gangdruk is remembered for their acts of heroism and bravery in the face of impossible odds. Yet, the fact the Chushi Gangdruk even had the opportunity to protect the Dalai Lama is solely attributed to the timely and insistent advice Dorje Shugden gave for them to be established and to train. This advice was delivered through the famed Panglung Oracle who, until he received confirmation of the Dalai Lama’s safe arrival in India, delayed his own departure and remained in Tibet so that Dorje Shugden could continue to speak through him to all who required help. Through the oracle, many lamas and monks made their safe passage to India with support from the Chushi Gangdruk.

As the only organised resistance movement inside Tibet, the Chushi Gangdruk played an instrumental role in protecting Tibetans’ escape and leading insurgencies against PLA military forces. Even after the Dalai Lama had left Tibet, they continued with their resistance movement. Together with Indian military commandos, the Chushi Gangdruk established a new base in Mustang, Nepal. Called “Establishment 22”, the combined group of Chushi Gangdruk and Indian army commandos, trained by the CIA, waged a guerrilla war against the PLA for 13 years.

Chushi Gangdruk

When the US and China agreed to a reconciliation policy in 1969, all support and assistance for the Chushi Gangdruk and Establishment 22 was revoked. By 1974, the armed forces of the Chushi Gangdruk was entirely disbanded.

The fall of the Chushi Gangdruk

Members of the Chushi Gangdruk, now in retirement, continued to play an essential part in the Tibetan community-in-exile. The group took on a new role as representatives of the Khampas and Tibetans from the Eastern regions, and established headquarters in Majnu-Ka-Tilla, the Tibetan settlement in New Delhi, India. Chushi Gangdruk members took up key positions in the Tibetan government-in-exile, now known as the Central Tibetan Administration (CTA).

The unity they had fought with however, was not to last in exile and it was not long before disharmony and discord set in. In 1994, some heads of the Chushi Gangdruk signed an accord with the Mongolian and Tibetan Affairs Commission (MTAC) in Taiwan, agreeing to the Kuomintang Party’s One-China Principle, acknowledging that Taiwan and Tibet were part of the People’s Republic of China. This was perhaps due to frustration that had built up in members of the Chushi Gangdruk, having witnessed the stagnation of the Tibetan cause and their leadership fail the people with one broken promise after another.

The Chushi Gangdruk accord with the MTAC angered the Dalai Lama whose view was that the signing had challenged the CTA’s authority. The CTA responded by forbidding all Tibetans from contact with the MTAC and the dismissal of the Chushi Gangdruk heads who had signed the accord, replacing them with new executive members. It is well-known amongst the Tibetan people that to disagree with the Dalai Lama and the CTA is tantamount to suicide even though the CTA claims to be a democracy. No matter how badly the CTA fails their people, the Tibetans are not allowed to express disappointment and to take steps to improve their own future. To do so would imply the CTA is not doing their job, and therefore be regarded as treason and disloyalty.

Ironically, whilst the Chushi Gangdruk who signed the accord were labeled traitors, in essence, the Dalai Lama had already agreed to the One China Policy when he gave up the fight for independence in Strasbourg, France in 1988. It was noted in a Phayul.com article titled ‘Has MTAC turned over a new leaf?’ written by Luke Ward, who wrote that “whilst this accord bears obvious similarities to the Middle-Way Approach of the Dalai Lama and the Central Tibetan Administration, many Tibetans were irked by the fact that MTAC believed itself within its rights to sign an accord, furthermore with an organization that is not a part of the government, and does not represent the Dalai Lama. The resulting controversy split Chushi Gangdruk.”

Having forsaken their illustrious legacy in exchange for political favours, members of Chushi Gangdruk are left in a lurch and at the mercy of the Central Tibetan Administration (CTA). Click to enlarge.

The actions of the CTA caused a rift and resulted in the split of the Chushi Gangdruk. That may have been the CTA’s intention all along, seeing that the Chushi Gangdruk was the brainchild of Dorje Shugden. By 1994, there were already murmurings that the Tibetan leadership was opposed to the worship of Dorje Shugden because it represented the supremacy of the old Gelug spiritual guard which the Tibetan leadership needed to break in order to assume full control over the Tibetan people. The new group, with its CTA-elected heads, formed the Dhotoe Cholka Welfare Society with its headquarters in McLeod Ganj, the town in Dharamsala, India where the Dalai Lama has his official residence and where the CTA is headquartered.

Meanwhile, the dejected members of the original Chushi Gangdruk in New Delhi reformed themselves to become the Dokham Chushi Gangdruk. Both the Chushi Gangdruk groups vie for the position as the Khampa representative in the Tibetan parliament-in-exile.

Following the CTA’s witch-hunts of Dorje Shugden practitioners that formally began in 1996, and Dalai Lama’s now infamous declaration to outlaw the Dorje Shugden practice in 2008, the heads of the Delhi-based Dokham Chushi Gangdruk removed members who chose to continue their Dorje Shugden practice. The group also vowed to disassociate with anyone who continued with the outlawed Protector practice “for the happiness of” the Dalai Lama.

In this way, the original group based in Delhi, once seen as traitors for signing the agreement to recognise the Kuomintang’s One-China policy, have once again became the darlings of the CTA for their vow to disassociate themselves with Dorje Shugden.

Meanwhile, the Dharamsala-based Chushi Gangdruk group created by the CTA has been sectioned by the very same people who established them. The CTA’s ploy to divide and conquer this fierce group of fighters whom they knew had the potential to oppose their misdeeds, had worked.

Chushi Gangdruk, another victim of the CTA’s divisive policies

In the muddled waters of Tibetan exile politics, the position of being either pro-Tibetan or anti-Tibetan is very loose and fluid in nature. Where it was once clear which group was the ‘official’ Chushi Gangdruk and representative of the Kham people, today, that position is an ambiguous mess as both the Delhi and Dharamsala groups compete for recognition and the entitlements for their members.

By disassociating with Gyalchen Dorje Shugden, the Chushi Gandruk today have forgotten their roots and the very reason for their founding. Image from ‘Arrested Histories: Tibet, the CIA, and Memories of a Forgotten War’ written by Carole McGranahan, published by Duke University Press, 2010. Click to enlarge.

Putting the CTA aside, both Chushi Gangdruk groups are in essence, illegitimate and very far removed from their origins. Since both groups have uncoupled themselves with Dorje Shugden, whatever claims they have to be Chushi Gangdruk are rendered void. A Chushi Gangdruk group can only be regarded as legitimate by means of legacy, and if the present groups do not recognise their origins in Dorje Shugden, then those groups are without any official roots. So, how can they declare themselves to be the “official” Chushi Gangdruk?

Formed especially by Dorje Shugden to protect the Dalai Lama and the Tibetan people, the Chushi Gangdruk have themselves fallen to the deceptive web of lies weaved by the CTA about Dorje Shugden being a demon spirit who harms the life of the Dalai Lama. They, of all people, should remember that it was Dorje Shugden who saved the Dalai Lama’s life. And they, of all people, are best positioned to legitimately and strongly refute the CTA’s false accusation that Dorje Shugden can harm the Dalai Lama. By their choice to forsake their patron deity for favor with the Dalai Lama and the CTA, both Chushi Gangdruk groups have in truth, chosen the material rewards of political alignment. The choice to disregard the purpose of their being is another reason why neither of the Chushi Gangdruk groups is legitimate.

Chushi Gangdruk commemorating its 60th Founding Anniversary at Lhagyalri in Dharamshala, India.

It is apparent that the dispute between the Chushi Gangdruk is another situation of Tibetan in-fighting thanks to the CTA’s divisive policies. Dividing brother against brother is a common CTA tactic that recurs regularly – the CTA’s ban of the Dorje Shugden practice and their interference the recognition of the 17^th Karmapa have caused two significant monastic orders in Tibetan Buddhism to fall into disarray, just so that the CTA can increase their hold on Tibetans-in-exile. Not content at dividing the community on religious lines, the CTA further divides the exile community along divergent political aspirations; that is to say, rangzen (total independence) versus umaylam (meaningful autonomy). Whilst officially the CTA advocates umaylam, in a more subtle fashion the CTA supports rangzen advocates, with members of the Tibetan leadership attending rangzen camps and conferences held to discuss and organize the movement for full independence. Their actions being so discordant with their official policies have, as a result, led two camps of the Tibetan diaspora into what has oftentimes been a violent clash of political ideology.

Using monetary entitlements such as pensions and allowances, the CTA’s money politics has found another victim in the Chushi Gangdruk. Instead of being the shield that defends the Tibetan people’s unity, by allowing itself to be intoxicated by the miasma that is exhaled from the CTA machinations, it has become part of the wedge the CTA drives into the Tibetan community. Today, the Chushi Gangdruk is no longer heroes of the Tibetan people and defenders of the Tibetan cause. It would not matter which Chushi Gangdruk is regarded as the official one, it is only a hollow tree barren of its ability to bear fruit. History will record that the Tibetans lost their country to China, but Tibet lost its soul at the altar of the CTA’s political agendas.

One of the beautiful and precious thangkas of Dorje Shugden that can be found on Himalayan Art Resources. Source: https://www.himalayanart.org/items/
68898. Click to enlarge.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Shashi Kei

Thangkas are Tibetan scroll paintings that usually depict Buddhist deities or images of worship. In old Tibet, they were especially popular amongst lamas, monks and Buddhist practitioners who had a more nomadic lifestyle. It was common for monks to travel to give or receive teachings, and therefore it was important that their instruments of practice and worship were light, portable and could be easily packed up and taken with them.

Thangkas are treated as sacred art and as important teaching instruments and meditational tools. Historically, the tradition catered towards the needs of illiterate practitioners who would otherwise lack access to the scriptures, and therefore the lamas needed some way of illustrating the teachings in visual form. As a result, Buddhist practitioners over the ages have turned to thangkas as inspiration for their practice and relied on the symbolisms of the paintings of deities and diagrams as visual pathways to aid their journey to enlightenment. 

The process of creating thangkas is itself a highly honored vocation. It was customary for thangka painters in the past to undergo studies of religious texts to comprehend the significance of the imagery they were painting. Hence for some, thangka painting has traditionally been considered a practice in its own right.

Source: https://www.himalayanart.org/items/1120. Click to enlarge.

The word “thangka” itself is derived from the Tibetan word ‘thang yig’ which means ‘written record’ and it was common for lamas and monks to commission thangkas to be painted depicting the main deities they worship or those which are more significant to them. Students would also commission biographical thangkas in honor of their teachers, as a sort of visual record of their teacher’s lives, main practices or even the enlightened being that they have come to view their teachers as. In that way, thangkas have become important records of a lama’s life and practice; for thangkas in monasteries, they are an indication of the deities whose practice the monasteries have embraced.

The origins and historical significance of thangkas may be inconsequential to the casual observer but the simple fact of the matter is, painting a thangka requires a considerable amount of effort and time. Therefore, given how much gravitas is directed towards the tradition of thangka painting, a patron is not going to commission a thangka of an insignificant or minor deity.

Similarly, because thangkas are intended to be an object of worship, patrons will not commission a thangka of a harmful deity, or include a harmful deity on the same thangka as an enlightened being that they are going to make offerings to.

In this way, the existence of these very old Dorje Shugden thangkas below is a direct counter to the disinformation that has been spread by the Central Tibetan Administration (CTA; Tibetan leadership in Dharamsala) in relations to the Dorje Shugden controversy.

In imposing a ban on the 400-year old practice of Dorje Shugden, the 14^th Dalai Lama and his exile government have claimed that:

1. Dorje Shugden is only a minor practice that is nothing more than spirit worship engaged in by a small and extreme splinter Gelugpa subsect;
2. That the practice has been opposed since the 17^th century due to its sectarian nature, and it is extremely intolerant of other Tibetan Buddhist traditions, meaning to say that Dorje Shugden is not embraced by any other Tibetan Buddhist sect and that its practitioners seek the destruction of all Tibetan schools of Buddhism;
3. That it was right for the Dalai Lama and the CTA to have prohibited the practice because Nechung, the State Protector of Tibet and Palden Lhamo, one of the Dalai Lama’s main Dharma Protectors are opposed to the practice of Dorje Shugden.

Source: https://www.himalayanart.org/items/4113. Click to enlarge.

However, it appears that there is quite a range of established and authentic evidence that Dorje Shugden was widely practiced by lamas of various traditions and that it is neither a sectarian nor a minor practice, and it never has been. ‘Established’ because these proofs are in the form of antique thangkas that were commissioned centuries before the Dorje Shugden controversy, after which it became de rigueur for the CTA to alter Tibetan Buddhist history to support their negative narrative on Dorje Shugden. The thangkas exist totally unadulterated by politics and the CTA’s interference. ‘Authentic’ because these thangkas have been independently certified by museum curators and industry experts who are nonpartisan to the Shugden conflict nor have the slightest interest in taking sides in the argument of whether it was justified for the CTA to have banned Dorje Shugden. The approach taken by these curators and experts was a purely academic one, and even when there was no impact on their financial situation whether they authenticated or discredited these thangkas, they still chose to certify them anyhow.

Many of the images of these old thangkas are documented in www.himalayanart.org, a website owned by Himalayan Art Resources Inc. in New York. The website declares that its mission is “…to create a comprehensive education and research database and virtual museum of Himalayan art” and it exhibits art from museums, universities and private collections with corresponding details of the art, its provenance and any other related information such as the deities featured. In other words, the site provides information on the art and thangkas based on established and historical sources.

Source: https://www.himalayanart.org
/items/19057. Click to enlarge.

For instance, the thangka of ‘Five Foremost Deities – Mo Lha’ (right) features Guru Rinpoche at the center of the top row, with the 32^nd Sakya Trizin Wangdu Nyingpo to his right. Also featured are various Nyingma deities and protectors, along with Dorje Shugden at the bottom right. Guru Rinpoche is a popular practice within the Nyingma, Sakya and Kagyu traditions whereas Wangdu Nyingpo (1763-1806) was the 32^nd head of the Sakya lineage. In Tibetan Buddhism, Guru Rinpoche is regarded as an emanation of the Buddha Amitabha and considered to be the originator of the Nyingma lineage, whereas Wangdu Nyingpo was a highly-regarded patriarch of the Sakya lineage. The Sakya patriarchs are commonly believed to be emanations of Manjushri. As for the Five Foremost Deities, they are worshipped as deities who bestow health, wealth and good fortune, and the Great Fifth Dalai Lama is known to have written a ritual text for propitiating the Five Foremost Deities, as did the 31^st Sakya Trizin, Kunga Lodro.

The existence of this thangka competently refutes two false charges against Dorje Shugden:

1. The charge that Dorje Shugden is a malevolent spirit. It would be completely irrational for anyone to include the image of a supposedly demonic and harmful force into a thangka clearly intended to be used in the invocation and worship of deities that bestow good fortune and wellbeing. The inclusion of Dorje Shugden into a cluster of figures who are regarded as enlightened minds (Guru Rinpoche and Wangdu Nyingpo) and deities who bestow good fortune says that even at the base level, Dorje Shugden was very much regarded as a beneficent deity;
2. The charge that Dorje Shugden is an aggressively exclusionary and factional practice. The existence of this thangka with Dorje Shugden portrayed together with key figures of the Sakya and Nyingma lineages is proof that before the CTA politicized the practice in 1996, Sakya and Nyingma practitioners did not find it incongruous to also propitiate Dorje Shugden. Dorje Shugden was not perceived negatively or as a menace by the other lineages of Tibetan Buddhism. This is not surprising, given that it is well-documented in the Nyingma Rinchen Nadun tantra that Dorje Shugden is by nature “the Great Compassionate One”. In other words, the Nyingmas regarded Dorje Shugden as Avalokiteshvara himself, just as the Sakyas did. Clearly then, the CTA’s allegations of Dorje Shugden seeking the destruction of other Buddhist lineages is a modern and politically-motivated fabrication, and a baseless charge designed to create enmity between Shugden believers and practitioners of other lineages of Tibetan Buddhism.

Another fine example is the following thangka that completely refutes the CTA’s claim that Palden Lhamo and Nechung object to the practice of Dorje Shugden. Very much contrary to claims that theirs is a modern and democratic administration, the CTA resorted to superstitions and scare-tactics when it abused its Kashag (Cabinet) to declare in May 1996 that “…One of the findings of his investigations is that depending on the spirit, Dolgyal, otherwise known as Dorje Shugden or Gyalchen Shugden, conflicts with Tibet’s two protector-deities (Nechung and Palden Lhamo) as well as the protector-deity of the Gelugpa tradition, Pledge-holding Dharmaraja (Damchen Choegyal)” [http://tibet.net/important-issues/dolgyal-shugden/].

An antique thangka of Palden Lhamo with Dorje Shugden at bottom right, Nechung at bottom centre and Dorje Setrap at bottom left. Source: https://www.himalayanart.org/
items/55015. Click to enlarge.

This false accusation has been repeated on a number of occasions with the inference that should the Tibetan people continue to allow the practice of Dorje Shugden to take place, it would greatly upset the gods. The resulting negative karma of displeasing the gods would, in turn, be the cause for great misfortune to befall the Tibetan people.

And yet, in spite of the CTA’s assertion that Palden Lhamo would be upset at the continuance of Shugden practice, there exists antique thangkas that depict Palden Lhamo (also known as Shri Devi), Nechung and Dorje Shugden in perfect harmony. This thangka (left) was located in Sichuan and is now housed in the Sichuan Provincial Museum. Sichuan is located at the easternmost part of the Tibetan Plateau and in the Sino-Tibetan conflict, it is regarded as a Dalai Lama stronghold.

Why did the patron and artist include Dorje Shugden in the thangka, and not depict one of the hundreds of other Dharma Protectors in the Tibetan Buddhist pantheon? The existence of this thangka is a clear indication that even in a region well-known for devout followers of the Dalai Lama, there were people who had faith in both Palden Lhamo and Dorje Shugden. Were they all mistaken for believing this? If so, what became of the thousands of historical practitioners who relied on both Palden Lhamo and Dorje Shugden? Did all of them accumulate masses of negative karma for relying on mistaken deities? To believe the CTA’s allegations about Dorje Shugden and Palden Lhamo’s relationship, is to condemn these thousands of practitioners to negative rebirths.

Therefore no matter how negatively the CTA has portrayed Dorje Shugden, they cannot go back in time to effectively rewrite history. If one were to believe in the CTA’s present-day narrative of Dorje Shugden, then enlightened beings such as Palden Lhamo (regarded as wrathful Saraswati) and Dorje Shugden (regarded as wrathful Manjushri) must have had a falling-out like children in a schoolyard fight, with Nechung siding with Palden Lhamo and Setrap siding with Dorje Shugden. Or at least this is what the CTA wants you to believe, that enlightened beings such as Palden Lhamo, Setrap, Dorje Shugden and Nechung are still very much governed by samsaric traits, and invested in petty tit-for-tat squabbles. Subscribing to the CTA’s account means that the pursuit of Buddhahood is a futile exercise since Buddhas like Palden Lhamo are apparently still governed by afflictive, base emotions such as likes versus dislikes, and accord versus animosity.

So, who are we to trust, a politically-motivated CTA in need of a scapegoat to take attention away from the Tibetan leadership’s 60 years of abysmal performance, or centuries of lamas of various Tibetan Buddhist traditions evinced by their commission of thangkas placing Dorje Shugden alongside highly-attained practitioners, enlightened deities and well-trusted Dharma Protectors? If the CTA’s version of Dorje Shugden is to be accepted, then we must correspondingly accept that centuries of high practitioners in the Nyingma, Sakya, Kagyu and Gelug traditions blundered so badly.

Source: https://www.himalayanart.org/items/48253. Click to enlarge.

Could it have been that they all were so egregiously tricked into worshipping a demon, that they paid to have thangkas painted of a negative being? And that none of the myriad Buddhas and Dharma Protectors were able to stop this menace from corrupting the Dharma? On HimalayanArt.org itself, there are at least 40 of these ancient thangkas from different lineages, different time periods and different locations that portray Dorje Shugden in a manner that contradicts the CTA’s portrayal of the deity. Instead they represent additional proof that historically, the highest lamas of different Tibetan Buddhist traditions propitiated Dorje Shugden amongst other enlightened deities and wrote prayers and supplications to this form of wrathful Manjushri that the CTA has sought to malign since 1996. In the face of such concrete and overwhelming evidence, it is hard to imagine how there can be any truth in anything the CTA says.

More Thangkas

[1] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Lord Tsongkapa, Lobzang Dragpa (1357-1419): founder of the Gelugpa School, emanating from the heart of the bodhisattva Maitreya.

“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).

In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the mudra of Dharma teaching at the heart while holding the stems of two lotus flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and lotus seat surrounded by an ornate gold nimbus of wishing jewels and a rainbow sphere. At the front, to the right and left of a begging bowl, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear monastic robes and yellow hats each holding a book in the left hand while the right hands assume postures of explication of the teachings. Emanating from the heart of the bodhisattva Maitreya, dwelling in the Tushita heaven above, all three are seated atop a great white bank of billowing clouds.

At the bottom left side is the protector deity ‘Outer’ Yama Dharmaraja standing atop a buffalo. At the bottom right side is Dorje Shugden riding atop a white snow lion.

Jeff Watt & Karma Gellek 2-2017

Source: https://www.himalayanart.org/items/2191. Click to enlarge.

[2] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: John & Karina Stewart

Source: https://www.himalayanart.org/items/48253. Click to enlarge.

[3] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Size: 71.12×48.26cm (28x19in)
Material: Ground Mineral Pigment on Cotton
Collection: Rubin Museum of Art

Interpretation / Description

Lama Tsongkapa (1357-1419): founder of the Gelugpa School, with the two principal students, Gyaltsab on the left and Khedrup on the right.

In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the gesture of Dharma teaching at the heart while holding the stems of two lotus flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and multi-coloured lotus seat surrounded by a blue nimbus. At the front, to the right and left, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear monastic robes and yellow hats.

“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).

At the top centre is the blue primordial Buddha Vajradhara with Shakyamuni Buddha on his right and blue Medicine Guru Buddha on the left. Again at the right and left are ‘Very Secret’ Hayagriva, red, with three faces and six hands and blue Vajrapani in his wrathful appearance.

At the left side is Yama Dharmaraja, blue in colour, standing atop a buffalo. At the right is Vaishravana, guardian king of the north, riding a lion.

At the bottom of the composition from the viewers left to right are the special protectors of Sera Monastery: Dorje Ta’og, unidentified, Dorje Shugden and Karma Shar Chatri Chenchig.

Source: https://www.himalayanart.org/items/65802. Click to enlarge.

[4] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Collection: Private

Interpretation / Description

Lama Tsongkapa (1357-1419): founder of the Gelugpa School, with the two principal students, Gyaltsab on the left and Khedrup on the right.

In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the gesture of Dharma teaching at the heart while holding the stems of two white flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and multi-coloured lotus seat above a lion supported throne. At the front, to the right and left, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear orange and red monastic robes and yellow hats.

“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).

At the top centre is Maitreya, the future Buddha, with Atisha seated on the proper right side and Tsongkapa on the left. In the left and right corners are wrathful Krodha Vajrapani and Vignantaka, both blue in colour, holding a vajra scepter.

At the bottom left side is ‘Outer’ Yama Dharmaraja, blue in colour, standing atop a buffalo. At the right side is Dorje Shugden, the controversial Gelug protector deity, riding a lion, wearing monastic clothes and surrounded by flames. Seated in front is a donor figure in a kneeling posture holding a mandala offering plate.

Jeff Watt 2-2016

Source: https://www.himalayanart.org/items/24083. Click to enlarge.

[5] Buddha Shakyamuni

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Shakyamuni Buddha accompanied by teachers, deities and protectors.

At the top centre is an unidentified teacher wearing monastic attire and a yellow pandita hat. At the lower left is the 13th Dalai Lama. On the lower right side is Lord Atisha. At the upper left side is Lerab Lingpa. White Vina Sarasvati is seated below. At the upper right side is Secret Accomplishment Hayagriva. Below that is red Kurukulla in a dancing posture.

At the middle left side is Pabongka Dechen Nyingpo and below that is Vajrayogini with the face looking forward following the special Pabongka oral tradition.

Lower in the composition on the left side is Tsongkhapa. On the right side is Padmasambhava. Along the bottom of the foreground is Dorje Shugden riding a snow lion and a figure similar in appearance to Tsiu Marpo. A donor figure sits in the corner holding upraised a mandala plate.

Jeff Watt & Karma Gellek 2-2017

Source: https://www.himalayanart.org/items/2200. Click to enlarge.

[6] Buddha Shakyamuni

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/4113. Click to enlarge.

[7] Amitayus

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Amitayus Buddha, White Tara and Ushnishavijaya. Collectively they are known as the Three Long Life Deities. The painting depicts at the top right and left the two 20th century teachers Pabongkha Dechen Nyingpo (1878-1941) and the 14th Dalai Lama (b.1935). The two images appear as if they were created using well known black and white photographs of the time. It is possible that the artist is Amdo Jampa Tseten (1911-202) who was encouraged by Gendun Chophel (1903-1951) to do photo realistic portraits.

At the top centre is Tsongkapa with the two principal students Gyaltsab and Khedrub. To the left is the 14th Dalai Lama seated on a throne. At the far left is Maitreya in Tushita Heaven.

At the top right is the Gelug teacher Pabongkha Dechen Nyingpo seated on a throne. At the far right is Amitabha Buddha seated in Sukhavati.

At the bottom centre is Shadbhuja Mahakala with six arms. On the left side is the buffalo faced Yama Dharmaraja and Shri Devi Magzor Gyalmo riding a mule. On the right side is Vaishravana Riding a Lion and Dorje Shugden atop a blue lion.

Jeff Watt 5-2013

Source: https://www.himalayanart.org/items/30987. Click to enlarge.

[8] Amitabha

Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Shelley & Donald Rubin

Source: https://www.himalayanart.org/items/1120. Click to enlarge.

[9] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Field Museum of Natural History

Interpretation / Description

Dorje Shugden (English: the Vajra Possessing Strength): a minor Buddhist worldly protector originating in Tibet in the 17th century. In Dorje Shugden’s previous birth he is believed to have been the Gelugpa Lama Dragpa Gyaltsen (1619-1656) of Drepung Monastery, a contemporary and a rival to the Lama that was to become the Great Fifth Dalai Lama.

Whitish in colour with one face and two hands he holds in the right a curved sword with a vajra handle. In the left hand is a human heart. He is slightly fierce with three staring eyes and a gaping mouth with the canine teeth exposed. Richly attired in monastic robes, silk brocades, and a golden yellow riding hat of Chinese origin, he is completely surrounded by flames. The mount is a mythical Tibetan snow lion, white with a green-blue mane, fierce in appearance with a snarling face – gazing up at Dorje Shugden as an expression of respect.

At the top centre is Je Tsongkapa, founder of the Gelug Tradition of Tibetan Buddhism. At the right and left are the two principal students of Tsongkapa, Gyaltsab and Kedrubje. At the bottom of the composition are three Tibetan worldly protectors with Dorje Setrab on the viewer’s left, Tsi’u Marpo in the middle and then a white figure riding a white horse on the right.

This form of Dorje Shugden, of which there can be a number of different appearances, is the form typically found in Gelugpa art of the 20th century. In the Sakya Tradition of Tibetan Buddhism there is a form of Dorje Shugden called Tanag Chen (Shugden [riding] a Black Horse).

During the early decades of the last century Dorje Shugden became a subject of considerable controversy among the principal four Tibetan traditions of Buddhism, and namely the Gelug. The controversy still continues today. Within the Sakya Tradition there is no initiation or ‘life-entrusting‘ (Tibetan: srog gtad) ritual for Shugden as found in the Gelug Tradition. For the Sakyapa all forms of the practice fell into disfavour in the early part of the 20th century and are essentially non-existent outside of Tibet. Small temples in regional areas of Tibet historically connected with the indigenous local deity may still proffer offerings for the purpose of protection and removing obstacles.

Jeff Watt 2-2010

Source: https://www.himalayanart.org/items/54349. Click to enlarge.

[10] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Dorje Shugden (English: the Vajra Possessing Strength): a minor Buddhist worldly protector originating in Tibet in the 17th century. In Dorje Shugden’s previous birth he is believed to have been the Gelugpa Lama Dragpa Gyaltsen (1619-1656) of Drepung Monastery, a contemporary and a rival to the Lama that was to become the Great Fifth Dalai Lama.

Maroon in colour with one face and two hands he holds in the right a sword and a long hook. In the left hand is a human heart held up to the mouth. He is very fierce with three staring eyes and a gaping mouth with the canine teeth exposed. On the chest he wears a decorative mirror marked with the Tibetan syllable ‘HRIH’. Richly attired in monastic robes and a golden yellow riding hat of Chinese origin, he is completely surrounded by orange and red flames. The mount is a mythical Tibetan snow lion, white with a green mane, fierce in appearance with a snarling face – gazing back.

At the top centre is an unidentified Gelug teacher wearing a yellow pandita hat and monastic robes. At the top left is White Chakrasamvara according to the system of Lama Umapa and Je Tsongkapa. At the top right is Brahmanarupa Mahakala.

Jeff Watt 4-2013

Source: https://www.himalayanart.org/items/30961. Click to enlarge.

[11] Dorje Shugden

Origin Location: Mongolia
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/53111. Click to enlarge.

[12] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/58063. Click to enlarge.

[13] Dorje Shugden

Origin Location: Tibet
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/55018. Click to enlarge.

[14] Dorje Shugden

Origin Location: Central Tibet
Date Range: 1900 – 1959
Size: 61×46.50cm (24.02×18.31in)
Material: Ground Mineral Pigment on Cotton
Collection: Publication: Tibetan Painting, The Jucker Collection

Source: https://www.himalayanart.org/items/89176. Click to enlarge.

[15] Dorje Shugden

Origin Location: Tibet
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

At the bottom centre is Yamshu Marpo the minister of Dorje Shugden. Yamshu Marpo is also the spirit brought forth during the Dorje Shugden oracle rituals.

Jeff Watt 2-2016

One of the beautiful and precious thangkas of Dorje Shugden that can be found on Himalayan Art Resources. Source: https://www.himalayanart.org/items/
68898. Click to enlarge.

[16] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Garuda Virtual Museum

Source: https://www.himalayanart.org/items/81480. Click to enlarge.

[17] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug
Material: Ground Mineral Pigment on Cotton
Collection: Southern Alleghenies Museum of Art

Interpretation / Description

Dorje Shugden (English: the Vajra Possessing Strength): worldly protector of the Gelugpa School.

Dark red in colour with one face and two hands he holds in the right a curved sword with a vajra handle. In the left hand is a human heart with a mongoose perched on the left forearm and a vajra hook leaning against the shoulder. He is very fierce with three red glaring eyes and a gaping mouth with the canine teeth exposed. Richly attired in monastic robes, silk brocades, and a yellow riding hat of Chinese origin, he is completely surrounded by orange flames. The mount is a mythical Tibetan snow lion, white with a green-blue mane, fierce in appearance with a snarling face – gazing up at Dorje Shugden as an expression of respect.

At the top centre is the primordial buddha Vajradhara, blue, with one face and two hands holding a vajra and bell. At the left is a Gelugpa lama wearing monastic robes and a yellow pandita hat. At the right is Green Tara with one face and two hands, holding a lotus in the left. At the bottom centre are three skullcups arranged with offerings of nectar, the five senses and blood.

Dorje Shugden is an avowed protector. In his former birth he is believed to have been the Gelugpa Lama Trakpa Gyaltsen of Drepung Monastery and a contemporary of the Great Fifth Dalai Lama.

Jeff Watt 6-1998

Source: https://www.himalayanart.org/items/90554. Click to enlarge.

[18] Dorje Shugden

Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/36407. Click to enlarge.

[19] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Museum der Kulturen, Basel

Interpretation / Description

Dorje Shugden Riding a Lion. At the top centre is Je Tsongkapa the founder of the Gelug Tradition of Tibetan Buddhism. At the left is white Vajrasattva. On the right is Sitatapatra holding a parasol. At the bottom centre is the Tsen spirit converted to the aid of Buddhism, Tsi’u Marpo, currently the principal protector of Samye Monastery in Tibet.

Jeff Watt 12-2010

Source: https://www.himalayanart.org/items/3314591. Click to enlarge.

[20] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Dorje Shugden mounted on a Black Horse. This form of Shugden follows the basic Sakya description except for the spear in the right hand and the lack of a skullcup in the left hand.

“In the middle of a whirling palace of black wind from … is the Great King with a body red-black in colour, one face two arms. The right [hand] holds a club aloft to the sky and the left a skullcup filled with blood and a human heart. On the head a Chinese hat is placed, riding a black horse, surrounded by inconceivable emanations…” (Sakya Kangso. Dagchen Kunga Lodro, 1729-1783).

Jeff Watt 9-2011

Source: https://www.himalayanart.org/items/60614. Click to enlarge.

[21] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Yale University Beinecke Rare Book & Manuscript Library

Source: https://www.himalayanart.org/items/31714. Click to enlarge.

[22] Dorje Shugden

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Size: 68.58×49.53cm (27×19.50in)
Material: Ground Mineral Pigment, Fine Gold Line on Cotton
Collection: Rubin Museum of Art
Catalogue #: acc.# F1996.1.1

Interpretation / Description
Dorje Shugden (English: the Vajra Possessing Strength): surrounded by a retinue of four emanations – a minor worldly protector.

Wrathful in appearance, maroon in colour, the Great King of Mind, with one face and two hands, has three eyes, a mustache and beard. Crowning the head a monk’s riding hat broad rimmed and yellow is decorated with a red ribbon. The right hand in a wrathful gesture holds upraised a stick marked with a jewel – ready to strike. The left holds to the heart a lasso with the ends flying to the side. Attired in the orange and yellow patchwork robes of a monk and blue brocade boots he sits in a relaxed posture above a sun disc and pink lotus blossom seat atop a human skin and snow lion supported throne. Inside a skeleton palace, placed on a dais constructed of bone against a backrest of corpse pillars and an arch of gold decorated with looped intestine, licks of orange and red flame curl upward. The roof is adorned with impaled corpses. The rafters are decorated with hanging skins, animal and human, looped entrails further adorn. Above the roof, four dragons appearing from behind the clouds send streaks of yellow lightning spewing from great gaping jaws and taloned claws.

Surrounded by four retinue figures, at the middle left is the Great Increasing King (Tibetan: gye pi gyal chen), yellow in colour, with one face and two hands holding a jewel in the right and a bowl in the left. Attired in regal garb, he rides a brown horse. Directly below is the Great Peaceful King (Tibetan: shi wi gyal chen), white in colour, peaceful, holding aloft an arrow in the right hand and a lasso in the left. Dressed in royal attire, he rides a white elephant.

At the middle right is the Great Powerful King (Tibetan: wang gi gyal chen), dark red, holding a hook and lasso. Royal in appearance with a crown and robes, he rides atop a green dragon. Directly below is the Great Wrathful King (Tibetan: drag po’i gyal chen), maroon in colour, fierce in appearance, holding upraised a curved sword in the right hand and a human heart extended to the side in the left. Surrounded by orange and red flames he rides atop a Garuda clutching a snake in the talons and beak.

Beneath the retinue deities within a walled enclosure of stretched dried skin adorned with skulls and looped intestine is a red pond with swirls and waves of blood interspersed with floating insects and reptilian forms. Hovering above the turbulent vitriol is a table of wrathful offerings. The centre skullcup holds the proffered substances of the five senses and to the right and left are blood and nectar. Beyond the enclosure, at the sides, tall trees host the flocks of black birds, messengers of the deity.

At the top centre a lama figure wears orange monastic robes with a red pandita hat lying flat atop the head. The right hand is held to the heart in a gesture of blessing and the left in the lap, seated on a cushion and lotus seat. At the left is Vajrayogini, a principal tutelary deity of the Mother Tantras, red, holding a curved knife and skullcup. At the right side is the protector Shadbhuja Mahakala, wrathful, black, with one face and six hands.

At the bottom right the King of the North and a god of wealth, Vaishravana, yellow in colour, holds a victory banner and a mongoose. In a relaxed posture he sits atop a snow lion, moon disc and pink lotus seat. At the bottom left is Sakya Gongma Ngagwang Kunga Tashi Thutob Tendzin of the Khon family. The right hand is extended to the side in a wrathful gesture and the left cradles a long-life vase in the lap. Attired in rich orange vestments he wears the Sakya religious hat, a pandita hat with the lappets draped across the top. Nestled in a meditation cloak on a cushioned seat against a blue backrest, above his head is the buddha of longevity Amitayus. In front a monk attendant stands before a table of ritual objects. Below that is the lay figure of Thabke Tashi, the patron and commissioner of the painting. Attired in orange brocade robes, holding a large vase with both hands, he sits above a cushioned seat. Two small figures wearing hats are located to the side next to a table overflowing with wishing jewels, red coral, gold, and precious objects. Arranged purposefully in front along the length of the foreground are large bolts of fabric topped with precious gifts. Above that, before the gatehouse to the palace, are seven bowls filled with rare delicacies. (The back of the painting has a lengthy inscription, praise to the Sakya Gongma [individual names not identifiable] and a long request of action and protection by Tabke Tashi. The intention is to avert harm and overcome obstacles).

Worldly protectors are typically indigenous Tibetan deities, mountain gods, daemons, spirits or ghosts that have been subjugated and sworn to loyally protect a monastery, geographic region or all of Buddhism in general. This form of Dorje Shugden is rare and was not typically worshiped in the town of Sakya. That specific form was Shugden Tanag Chen (Shugden [riding] a Black Horse). During the early decades of the last century Dorje Shugden became a subject of considerable controversy among the four Tibetan schools, namely the Gelugpa. The controversy still continues today. Also, within the Sakya School there is no initiation or ‘life-entrusting’ (Tibetan: srog gtad) ritual for Shugden as found in the Gelug School. That form of the deity (Shugden) typically appears riding a snow lion, holding a sword in the upraised right hand and a heart clutched to the breast in the left. For the Sakyapa all forms of the practice fell into disfavour over 6 decades ago and are essentially non-existent outside of Tibet. Small temples in regional areas of Tibet historically connected with the indigenous local deity may still proffer offerings for the purpose of protection and removing obstacles.

Jeff Watt 1-2000

Source: https://www.himalayanart.org/items/393. Click to enlarge.

[23] Dorje Shugden

Origin Location: Mongolia
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Zanabazar Museum of Fine Arts

Source: https://www.himalayanart.org/items/50725. Click to enlarge.

[24] Karma Shugden (Trakze)

Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/36406. Click to enlarge.

[25] Karma Shugden (Trakze)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/55511. Click to enlarge.

[26] Ratna Shugden (Gyenze)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/36405. Click to enlarge.

[27] Ratna Shugden (Gyenze)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/55510. Click to enlarge.

[28] Heruka Cakrasamvara

Lineages: Buddhist
Collection: Hahn Cultural Foundation

Source: https://www.himalayanart.org/items/98859. Click to enlarge.

[29] Heruka Cakrasamvara

Origin Location: Tibet
Date Range: 1960 -
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/58854. Click to enlarge.

[30] Mahakala Panjarnata (Mahakala of the Doors)

Origin Location: Tibet
Date Range: 1700 – 1799
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment, Black Background on Cotton
Collection: Private

Interpretation / Description

Mahakala, Vajra Panjarnata (Tibetan: dor je gur gyi gon po. English: the Great Black One, Lord of the Vajra Pavilion [or Canopy]): from the Vajra Panjara Tantra.

Fiercely wrathful, black in colour with one face, large round eyes, flaming yellow hair and two hands he holds a curved knife in the right and a skullcup in the left – both held to the heart. Resting across the forearms is a ‘gandhi’ stick from which all other forms of Mahakala emanate. Adorned with a crown of five dry skulls, bone ornaments and a necklace of fifty freshly severed heads he wears a lower garment of tiger skin. Atop a corpse, circular disc of the sun and multi-coloured lotus he stands surrounded by the flames of pristine awareness.

At the top centre is Akshobhya Buddha. On the left is Shri Hevajra and on the right Bhutadamara Vajrapani. At the middle left is Brahmanarupa Mahakala and on the right Shri Devi Dudsolma. At the bottom left is Shri Devi Magzor Gyalmo and on the right Dorje Shugden Tanag (Riding a Black Horse).

The translation of the description of Panjara Mahakala below is from the Rinchen Zangpo Tradition. It is identical to the description of the Vajrapanjara Tantra Mahakala except for the inclusion of the ‘gandhi’ stick.

“The Great Vajra Mahakala, blazing, with one face, two hands, in the right a curved knife and left a skullcup filled with blood, held above and below the heart. Held across the middle of the two arms is the ‘Gandhi of Emanation;’ with three eyes, bared fangs, yellow hair flowing upward, a crown of five dry human skulls and a necklace of fifty fresh, blood-dripping. [He is] adorned with six bone ornaments and snakes, with a lower garment of tiger skin, flowing with pennants and streamers of various silks; dwarfish and thick, in a posture standing above a corpse.” (Konchog Lhundrub, 1497-1557).

The general features that describe and define Panjarnata are the single face and two arms. The pair of hands hold a curved knife in the right and a skull cup in the left. Both hands are held to the heart with the right hand slightly above the skull cup. Panjara may or may not also have a ‘gandhi’ stick across the forearms. His body is short and squat with the legs bowed. He is also described as being a dwarf with short thick arms and legs. He typically stands atop a human corpse having an orange or yellow colour. All of the other characteristics of Panjarnata are identical with the general characteristics of the Mahakala class of deities.

Panjaranatha Mahakala arises from the Panjara (Pavilion, or canopy) Tantra for which he is the protector and guardian. This Tantra belongs to the Hevajra Cycle of Tantras and classified as Non-dual Anuttarayoga. The method of painting is ‘nag thang,’ black scroll – gold outline on a black background with a lack of superfluous ornamentation and landscape.

Source: https://www.himalayanart.org/items/60679. Click to enlarge.

[31] Mahakala Panjarnata (Mahakala of the Doors)

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Sakya, Ngor (Sakya) and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/11564. Click to enlarge.

[32] Six-armed Mahakala

Date Range: 1700 – 1799
Lineages: Sakya
Size: 73.66×53.98cm (29×21.25in)
Material: Fine Gold Line, Black Background on Cotton
Collection: Rubin Museum of Art
Catalogue #: acc.# P1996.11.1

Interpretation / Description

Shadbhuja Mahakala (Tibetan: nag po chen po chag drug pa. English: the Great Black One with Six Hands), wrathful emanation of Avalokiteshvara.

With one face and six hands, the first pair of hands hold a curved knife and skullcup held to the heart, the second pair a human skull garland, trident and an upraised elephant skin, the lower pair hold a damaru drum and lasso. Adorned with a crown, bone and jewel ornaments and a necklace of fifty heads he stands with the right leg bent and left extended atop the body of an elephant headed figure, above a sun disc and lotus seat, completely surrounded by the fires of pristine awareness.

At the top centre are two lamas performing the ‘Dharma Teaching’ mudra (gesture), wearing monastic robes and red pandita hats. At the left is the mahasiddha Shavaripa, holding a skullcup. At the right corner is Begtse Chen, red in colour, with the consort and son immediately below – the ‘Goddess of Life’ riding a bear and the ‘Lord of Life’ riding a wolf. At the left corner is the wealth deity ‘Wish-fulfilling’ White Mahakala, with one face and six hands, in a standing posture. Below is Mahakala ‘Gonpo Legden’ holding an upraised stick in the right hand and a skull in the left. At the right is Panjara Mahakala holding a curved knife and skullcup, supporting a stick across the forearms, in an unusual stance with the right leg bent

Below those are black Jinamitra, red Takkiraja and Kshetrapala riding a bear. At the middle right is Trakshe, ‘The Lord of Daemons,’ riding a black horse, and below is Shri Devi (Tib.: pal den lha mo) riding a mule; all have one face and two hands. These five belong to the inner retinue of Shadbhuja Mahakala.

Directly below the central figure is Chaturmukha Mahakala (Tib.: gon po shal shi pa. Eng.: Four-faced Great Black One) the wrathful form of Brahmarupa, with four faces and four hands, surrounded by a retinue of four naked dakinis. At the bottom centre is a dancing Brahmarupa with one face and two hands.

At the bottom left is Damchen Garwa’i Nagpo holding a hammer in the right hand and riding a brown goat. Next is Kartaridhara Mahakala. At the bottom right is the ‘Gyalpo Sum’ (Three Kings) of the Sakya School. The upper figure is Tsi’u Marpo the protector of ‘Samye Chokor Ling.’ Beneath him is Dorje Setrap and slightly to the left is Dorje Shugden wearing a gold monastic riding hat, holding a vajra in the right hand and a gold vase in the left; riding a black horse. All are mounted on horseback.

The subject of the painting is the protector Shadbhuja Mahakala along with various forms of Mahakala. The Gyalpo Sum and Damchen Nagpo are worldly deities. The iconography indicates that the painting belongs to the Sakya School, however the irregularities in the forms would more precisely suggest a sub-school such as Tsar or Bulug (Shalu).

The painting style is called ‘black scroll’ (nag thang). The background is black and the deities are drawn as an outline, often in gold, with more or less colour and detail added at the discretion of the artist. This style of painting is generally reserved for wrathful deities.

Jeff Watt 5-98

Source: https://www.himalayanart.org/items/252. Click to enlarge.

[33] Mo Lha

Origin Location: Tibet
Date Range: 1700 – 1799
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/19057. Click to enlarge.

Source: https://www.himalayanart.org/items/19057. Click to enlarge.

[34] Magzor Gyalmo (Shri Devi)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Rubin Museum of Art

Interpretation / Description

Shri Devi, Dudmo Remati belonging to the larger class of enlightened protector deities known as Shri Devi, surrounded by protector deities of the Sera Monastery of the Gelugpa Tradition.

At the top centre is Amitayus, the buddha of long-life with an Indian mahasiddha and Tibetan teacher seated at the sides. On the viewer’s left is Lama Tsongkapa and Padmasambhava on the right. Descending on the left is Vajrakila, Shri Devi Dudsolma, Tshangpa, a red worldly protector riding a horse and blue Damchen Garwa Nagpo immediately to the side.

On the right side is Kurukulla, Lakshmi (Pal Lhamo), Dorje Yudonma and Dorje Shugden. At the bottom centre is Chaturmukha Mahakala.

Jeff Watt 10-2007

Source: https://www.himalayanart.org/items/65793. Click to enlarge.

[35] Magzor Gyalmo (Shri Devi)

Origin Location: China
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/55015. Click to enlarge.

[36] Sakya Pandita Kunga Gyaltsen

Interpretation / Description

This is an old thangka of Sakya Pandita Kunga Gyaltsen, with a figure of Dorje Shugden in the lower right corner in the form of Dorje Shugden Tanag. Dorje Shugden Tanag is a form of Dorje Shugden that is widely practised within the Sakya tradition. This form of Dorje Shugden, instead of riding on a snowlion and holding a sword in his right hand, he rides on a black horse and in his right hand he wields a club or sometimes a spear.

Click to enlarge

[37] The 32^nd Sakya Trizin Wangdu Nyingpo

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Sakya
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Wangdu Nyingpo, Thuchen (c.1763-c.1806): Patriarch of the Khon Family, the 32nd Sakya Trizin, the second Padmasambhava of this Age and a renowned Terton (finder of Revealed Treasure), surrounded by tutelary deities and the figures of previous lives.

Gazing with wide open eyes and a slight smile Wangdu Nyingpo extends the right arm and holds a gold vajra scepter. In the left hand a vajra handled bell is held up to the heart. In the typical appearance of a Sakya Tridzin he wears his hair long with a copy of the Hevajra Tantra text adorning the crown. White earrings of bone are common for depictions of Wangdu Nyingpo and he wears a lower garment of white cloth. A red sash holds in place a sorcers horn and a three sided peg associated with the deity Vajrakila.

“To the Buddhas of the three times as the second Oddiyana. Protector with all gathered power over the animate and inanimate. Subduer of wrong doers, possessing the essence of the path entwined as the great bliss of the four joys together with wisdom, compassion and power. I pray, pacify obstacles of daemons and bhutas, and bestow the blessing of attainments – making aspirations spontaneous.” (Dragshul Trinle Rinchen, 1871-1935).

Depicted at the top of the painting are the principal meditational deities special to Wangdu Nyingpo. At the top left are Chakrasamvara, Vajrayogini and Hevajra. At the top right are Vajrakila, Hayagriva and Vajrapani. At the middle left is Shmashana Adhipati, the two dancing skeletons, and on the right is Dorje Shugden Tanag, riding a black horse. At the bottom centre is Panjarnata Mahakala with Brahmarupa Mahakala on the left and Shri Devi Dudsolma on the right. The gold background of the composition is filled with small depictions of the Buddha of long life Amitayus.

Jeff Watt 10-2002

Source: https://www.himalayanart.org/items/77218. Click to enlarge.

[38] Nyingma Lama and Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/55509. Click to enlarge.

[39] Vajrabhairava (Yamantaka)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Vajrabhairava, Ekavira (solitary). At the top centre is Tsongkapa.

At the middle left of the composition is a yogi figure and cemetery scene. At the middle right is the protector deity Dorje Shugden.

At the bottom centre is Shadbhuja Mahakala. On the left side is ‘Outer’ Yama Dharmaraja. On the right side is Shri Devi Magzor Gyalmo.

Jeff Watt 2-2016

Source: https://www.himalayanart.org/items/13106. Click to enlarge.

[40] Vajrabhairava (Yamantaka)

Interpretation / Description

An old thangka of Vajrabhairava with Dorje Shugden.

Click to enlarge

[41] Vajrabhairava (Yamantaka)

Interpretation / Description

Another thangka of Vajrabhairava, within the retinue of protectors, Dorje Shugden is one of them.

Click to enlarge

Drepung Loseling Monastery in Tibet. Trehor Gyurpon Rinpoche belonged to this monastery.

Trehor Gyurpon Rinpoche was a famous lama from Drepung Loseling Monastery, who left Tibet for India during the time of the Cultural Revolution in China. In the year before Trehor Gyurpon Rinpoche was due to graduate from his Geshe degree studies, he started making plans for the customary offerings to the Sangha, which he would make during his graduation. As he was low on funds, he had to think of ways to save money. One of the ways that he could think of was to return to his home region of Kham for a year. This would give him time to save money and then resume his studies in Lhasa.

One morning however, before he could put his plans into action, during the early hours of dawn, between 5am to 6am, a protector appeared before him in a dream. The protector advised him not to worry about the funds but instead to continue with his studies. Trehor Gyurpon Rinpoche was also advised by the protector that he will help with his monetary requirements. The protector then said to Trehor Gyurpon Rinpoche: “I am Dorje Tsenchen.”

When Trehor Gyurpon Rinpoche awoke, he was puzzled and was not sure of the identity of the protector that he dreamt of because there are literally hundreds of protectors with “Dorje” in their name. He then assumed that it must have been Dorje Drakden who appeared to him. Dorje Drakden, more commonly referred to as Nechung, is one of Drepung Loseling’s Dharma protectors, hence Trehor Gyurpon Rinpoche’s conclusion. Trehor Gyurpon felt sure it was Nechung who had appeared to him in the dream because who else could it be?

Some 15 days later, when Nechung took trance of an oracle, Trehor Gyurpon Rinpoche went to seek confirmation from the oracle that it was indeed Nechung who appeared to him in the dream. At the trance however, Trehor Gyurpon Rinpoche was told by Dorje Drakden that it was not him and that there are many protectors with names starting with “Dorje”. This puzzled Trehor Gyurpon Rinpoche even more.

Trode Khangsar

Some time later, Trehor Gyurpon Rinpoche went to the Jokhang Temple in Lhasa to perform his circumambulations. While there, he met some friends from Lhokpa Khangtsen who were very busy and frantically preparing for something. He enquired as to the nature of their haste, and they told him that they were rushing to Trode Khangsar, the Dorje Shugden chapel, because Dorje Shugden was taking trance. They invited Trehor Gyurpon Rinpoche to join them for the trance, to which he agreed.

Back then, the trances of Dorje Shugden were monthly affairs. The trance sessions were very scheduled and routine. For example, the trance would ALWAYS start at 7pm and Dorje Shugden would ALWAYS leave the oracle by 8pm. However, on this particular occasion, Dorje Shugden had not left long after he was due to leave, despite the fact that all the questions had already been answered. Dorje Shugden seemed to be waiting for something or someone. This puzzled the monks from Trode Khangsar and they began to ask each other “What’s going on? Why hasn’t Dorje Shugden left yet?”

At this point, Trehor Gyurpon Rinpoche and his friends arrived at the door, and started to offer three prostrations before entering. Dorje Shugden immediately said, “No need to prostrate, I waited a long time for you. You (pointing to Trehor Gyurpon Rinpoche), come here.”

Trehor Gyurpon Rinpoche followed instructions and approached Dorje Shugden’s throne. He seized the opportunity to ask Dorje Shugden if it was Dorje Shugden who appeared in his dream. Dorje Shugden affirmed with a “Yes”, saying that it was him in Trehor Gyurpon Rinpoche’s dream.

Trehor Gyurpon Rinpoche then felt very grateful and inquired as to how he could thank Dorje Shugden for helping him. Dorje Shugden replied, “Study Panchen Sonam Drakpa’s texts, especially those on the Middle Way. You have a lot of doubts. You must continue to study. Don’t go home. Your main problem is not money. Your main problem is doubt. When you have doubts, ask me. I’ll answer you.” Upon hearing this, Trehor Gyurpon Rinpoche relaxed.

Over the following month, Trehor Gyurpon Rinpoche did indeed encounter many doubts in his studies, just as Dorje Shugden had predicted. As Dorje Shugden had advised, Trehor Gyurpon Rinpoche wrote down his questions as he went along but had doubts that Dorje Shugden would be able to answer them. Before the next trance, he then decided to replace the very difficult questions with easier ones.

Panchen Sonam Drakpa, an eminent scholar, prolific author and one of the previous lives of Dorje Shugden

At the next trance, Dorje Shugden scanned the questions quickly and asked Trehor Gyurpon Rinpoche why the main question, the question that Trehor Gyurpon Rinpoche had the biggest doubts about, was not included. Dorje Shugden told him that on a specific page and line in Panchen Sonam Drakpa’s text, Trehor Gyurpon Rinpoche had a huge doubt about the teaching presented. So, Dorje Shugden wanted to know, why was the question not put forward to him? Upon hearing that, Trehor Gyurpon Rinpoche immediately developed tremendous faith in Dorje Shugden and offered three prostrations.

Over the years, Trehor Gyurpon Rinpoche had many debates with Dorje Shugden during trance sessions. At first, Trehor Gyurpon Rinpoche felt uncomfortable debating with Dorje Shugden but Dorje Shugden ‘forced’ Trehor Gyurpon Rinpoche into debate, to help Trehor Gyurpon Rinpoche progress by answering his questions.

As a result, Trehor Gyurpon Rinpoche had very close relationship with the Trode Khangsar oracle. Years later while in exile in India, Trehor Gyurpon Rinpoche came across a Dorje Shugden oracle based in Assam. Hoping to rekindle the same kind of relationship he had with the Trode Khangsar oracle, and to check the authenticity of the Assam oracle, Trehor Gyurpon Rinpoche asked a simple question: “What is a bhumpa?” The answer seemed easy enough – a ritual vase – but what Trehor Gyurpon Rinpoche really wanted was for the Dorje Shugden oracle to read the answer in Trehor Gyurpon Rinpoche’s mind. The oracle gave a vague answer: “It is interdependence.” After that incident, Trehor Gyurpon Rinpoche felt that he could not trust the oracle and never went back.

Dorje Drakden, more commonly known as Nechung

Later, when the ban on the practice of Dorje Shugden was imposed and practitioners were required to give up their practice, Trehor Gyurpon Rinpoche appeared to have conceded and publicly ceased the practice. However, when Trehor Gyurpon Rinpoche entered Clear Light, his attendants found a bag on him. In this bag was a Dorje Shugden ladö, the heart crystal given to those who have received the Dorje Shugden sogtae or life entrustment initiation. It was kept together with a picture. It thus transpired that despite outer appearances, Trehor Gyurpon Rinpoche had kept his faith in Dorje Shugden and had kept Dorje Shugden close to him. Trehor Gyurpon Rinpoche had been practicing Dorje Shugden secretly despite the ban on the practice, holding his faith in the protector until the end of his physical form.

The story of Trehor Gyurpon Rinpoche’s achievements during his lifetime are incredible and goes to show just how closely the Dharma protector Dorje Shugden aids sincere practitioners in their spiritual lives. Just like a scholar of the highest caliber who became skilled through the attainment of the teachings (and not just rote learning), Dorje Shugden personally assisted Trehor Gyurpon Rinpoche to overcome doubt in the teachings and excel in his studies, without the worry of material needs. Trehor Gyurpon Rinpoche’s unwavering faith in Dorje Shugden, due to his clairvoyance and abilities as a Dharma teacher, led him to practice Dorje Shugden in secret, keeping the sacred commitments made when he received the life entrustment initiation. Despite the ban on Dorje Shugden, Trehor Gyurpon Rinpoche continued his practice, show great devotion and faith. His story is inspiring example of what it means to be a spiritual practitioner with integrity and perseverance.

His Holiness the 14th Dalai Lama

By: Michaela Smith

For many years, His Holiness the 14th Dalai Lama has insisted that his view and statement on Dorje Shugden practice constitutes advice and not a ban. On the Dalai Lama’s official website it is stated that:

“[The Dalai Lama] has stated that, as a Buddhist leader with a special concern for the Tibetan people, it is his responsibility to speak out against the damaging consequences of this kind of spirit worship. Whether or not his advice is heeded, His Holiness has made clear, is a matter for the individual.”
- Source: http://www.dalailama.com/messages/dolgyal-shugden/his-holiness-advice

The Dalai Lama’s camp further emphasized the nature of his statements on Dorje Shugden as being ‘advice’ during a meeting with the International Shugden Community (ISC) on July 7, 2015. On the Dalai Lama’s website it is stated that:

“The OHHDL representatives explained that although His Holiness has for forty years advised against propitiating Shugden, he has always been consistently clear that, in the end, it is up to individuals to choose whether or not to follow his counsel.”
- Source: http://www.dalailama.com/messages/dolgyal-shugden/clarification-12-07-2015

With these statements, it seems that the Dalai Lama’s camp wish to downplay/nullify the basis of struggle that those who practice Dorje Shugden seek to overcome. However, the Dalai Lama’s statement on Dorje Shugden practice is much more than simple advice for the following reasons:

 
1. If it is only advice, then there would be no negative consequences for those who choose to continue their Dorje Shugden practice.

For most Dorje Shugden practitioners, practicing this deity is not without its consequences. The Dalai Lama’s camp and the Central Tibetan Administration (CTA) can argue that the discrimination suffered by Dorje Shugden practitioners is initiated by those who have faith in the Dalai Lama and from their own initiatives. In reality, the Dalai Lama encourages this discrimination. For example, back in 2008, the Dalai Lama encouraged monks who practiced Dorje Shugden to be expelled from the main Gelugpa monasteries such as Gaden, Sera and Drepung. To the Tibetan people, anything the Dalai Lama wants is nothing short of a decree, and the Dalai Lama knows that and uses that to his advantage.

It is true that the Dalai Lama’s followers make the lives of Dorje Shugden practitioners more wretched by refusing to serve or and by disassociating with them. However, it is within the power of the Dalai Lama and the CTA to end this discrimination. They could follow the example of President George W. Bush, who immediately after the 9/11 incident in which the terrorist group Al-Qaeda crashed two planes into the World Trade Center towers in New York, issued a statement that any US citizen who engaged in acts of discrimination against Middle Eastern Americans would be dealt with. If the Dalai Lama and the CTA had good intentions, they would also discourage their followers from discriminating against Dorje Shugden practitioners. Please find below evidence showing discrimination aimed at Dorje Shugden practitioners:

• Thousands of monks who refused to abandon their Dorje Shugden practice have been expelled from their monasteries. The following video contains footage of the Dalai Lama’s speech in Drepung Monastery where he encourage the monastery to expel Dorje Shugden monks. If the administration and monks met with any refusal or resistance, and were questioned on whose authority the expulsion was taking place, they could say “the Dalai Lama said so”.

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• Lay Dorje Shugden practitioners are labeled demon worshipers and banned from accessing public facilities and welfare benefits (e.g., hospitals, shops, etc.) in Tibetan refugee camps in India. In addition, they are denied identity cards and travel passes which in turn denies them voting rights and the ability to travel. Their freedom to travel and freedom to vote are curtailed although they live in the world’s largest democracy, India. Lay Dorje Shugden practitioners are constantly harassed and violently threatened. In the following video, a Dorje Shugden practitioner explains they were refused service in shops and barred from entering public institutions like hospitals.

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• Recent refugee arrivals from Tibet are asked if they are Dorje Shugden practitioners. Those who reply in the affirmative are denied refugee status (and the protections and benefits such a status accords) in India.
• Dorje Shugden centers and lamas around the world receive death threats and great pressure to give up the practice. It is still fresh in our mind that the old assistant of His Holiness Kyabje Trijang Rinpoche, Gen Chonze, was beaten by a group of men on December 27, 2013. It is suspected that the incident happened due to His Holiness Trijang Chocktrul Rinpoche’s refusal to attend the Dalai Lama’s Jangchup Lamrim teachings in Sera Monastery. Kyabje Trijang Chocktrul Rinpoche’s refusal to attend the teachings resulted in an embarrassed CTA and the ex-abbot of Gaden Shartse Monastery, Jangchup Choden, who visited the United States for the sole purpose of inviting Kyabje Trijang Chocktrul Rinpoche to attend the Dalai Lama’s teachings.
• Non-Dorje Shugden practitioners in India are prohibited from having any form of contact with Dorje Shugden practitioners, causing painful separation between family members, friends and people who are forced into hiding and physically harmed without actually committing any crime. In the following Tibetan Public Talk series below, Tibetan Shugden practitioners speak about their experience of being separated from their family members because they chose to practice Dorje Shugden.

Or watch on server | download video (right click & save file)

Or watch on server | download video (right click & save file)

 
2. The Dalai Lama’s spiritual and political significance among the Tibetans makes whatever statements he issues more than just simple advice.

The Dalai Lama’s position embodies both spiritual and political significance within Tibetan culture:

Dalai Lama the spiritual leader

Spiritual significance - Among followers of Tibetan Buddhism, the Dalai Lama is believed to be the emanation of the Buddha of Compassion, Avalokiteshvara or Chenrezig, who chose to incarnate in the world to serve humanity. Thus, many of the Dalai Lama’s followers consider the advice of the Dalai Lama as an instruction from the Buddha of Compassion himself. The Dalai Lama’s statement to not practice Dorje Shugden and to disassociate with Dorje Shugden practitioners will trigger his followers to penalize those who choose to continue with this practice.

Political significance - The Dalai Lama is traditionally recognised the head of the Tibetan government. After his escape to India in 1959, the Dalai Lama retained this role as the head of Tibetan Government in Exile, later renamed the Central Tibetan Administration (CTA). Considering his position as the head of a secular government, the instruction disguised as “advice” to his people (to not associate with Dorje Shugden practitioners) definitely carries much more weight than just plain simple advice. It is the instruction from the head of government. Even though in 2011 the Dalai Lama resigned from his position as the secular head of the CTA, his presence still carries substantial political significance to this date, as it has done for many centuries before.

 
3. The culture of serfdom in Tibet prior to Chinese occupation created a subservient culture among the older Tibetans.

A serf being forced to do labor while being shackled

Prior to the Chinese occupation in Tibet, about 95%  of Tibet’s population was bound in serfdom or slavery* while the remaining minorities were high-ranking lamas and landowners. The serfs who disobeyed their masters’ commands were often severely punished, which could include gouging out their eyes or severing their hamstrings depending on the discretion of their masters. The severe punishments were intended to create a subservient culture, which still prevails to this day among the older Tibetans.

A herder shows what remains of his right hand which was chopped off by the serf-owner

According to Sorrel Neuss, a journalist from the Guardian in her article titled What We Don’t Hear About Tibet, this is a far cry from the popular belief that in old Tibet, under the Dalai Lama’s governance, the “Tibetans lived contentedly in a spiritual non-violent culture, uncorrupted by lust or greed: but in reality society was far more brutal than that vision.”

A serf named Cering Zholma living under a toilet

Considering that the Tibetans have lived in this culture of serfdom for hundreds of years, and the fact that they view the Dalai Lama as their ultimate lord and master, they definitely take the Dalai Lama’s statements to not practice Dorje Shugden and disassociate with those who practice, as more authoritative than just a simple piece of advice.

His Holiness the 14th Dalai Lama always show religious tolerance except to Dorje Shugden practitioners

In democratic non-Tibetan cultures, we would take the following statement literally and not expect to be reprimanded for our personal choice. This is clearly not the case with regard to those that practice Dorje Shugden.

“[The Dalai Lama] has stated that, as a Buddhist leader with a special concern for the Tibetan people, it is his responsibility to speak out against the damaging consequences of this kind of spirit worship. Whether or not his advice is heeded, His Holiness has made clear, is a matter for the individual.”

To make matters worse, the Dalai Lama has stated that there is no discrimination toward Dorje Shugden practitioners, and he dismissed this allegation as mere rumour to Western journalists. However, this is clearly not the case. The Dalai Lama himself blatantly encouraged his followers to take action against and discriminate those who chose to continue their practice. Only the Dalai Lama himself knows the true reason why he keeps issuing contradictory statements about his treatment of Dorje Shugden practitioners.

Or watch on server | download video (right click & save file)

With the abundant evidence presented in this article, we hope to make it clear that the ban against Dorje Shugden practice exists and to refute the Dalai Lama’s and the CTA’s claims that Tibetan Buddhists followers are given the freedom of choice to continue their practice without coercion. The ban is harmful and many are suffering because of it. Keeping this in mind, we appeal to Dorje Shugden practitioners everywhere to continue the struggle to bring awareness of the ban against Dorje Shugden’s practice.

 
Sources:

• http://www.dalailama.com/biography/significance
• http://www.nbcnews.com/id/21321374/ns/world_news-asia_pacific/t/qa-dalai-lama-tibet-china/#.Vx5PuFLYqjk
• http://www.dalailama.com/messages/dolgyal-shugden/clarification-12-07-2015
• https://en.wikipedia.org/wiki/Serfdom_in_Tibet_controversy
• http://info-buddhism.com/Human-Rights-in-Tibet-before-1959_Robert_Barnett.html
• http://www.theguardian.com/commentisfree/2009/feb/10/tibet-china-feudalism
• https://www.quora.com/Is-Dalai-Lama-a-deposed-feudal-theocratic-dictator
• http://md.china-embassy.org/eng/zt/zgxz/t554379.htm

*about 95%  of Tibet’s population was bound in serfdom or slavery - the figure according to Prof. Robert Barnett (Professor of Contemporary Tibetan Studies, and Associate Research Scholar of Modern Tibetan history at Columbia University, New York)

Lama Thubten Yeshe, the founder of the Foundation for the Preservation of the Mahayana Tradition (FPMT) who relied on Dorje Shugden for the growth of his organisation

By: René Muller

In 1984, at the age of 49, Lama Yeshe passed into clear light. His Holiness Kyabje Zong Rinpoche (1905-1984 CE) was the lama who performed his last rites and cremation. Zong Rinpoche was no ordinary lama but a highly realized Gelugpa lama and a disciple of His Holiness Kyabje Trijang Rinpoche, the junior tutor of the 14th Dalai Lama. He is renowned for being a sharp analyst and a powerful master of philosophical debate, as well as a great tantric practitioner. He was also the Abbot of Ganden Shartse monastery. Known as an emanation of Heruka, Zong Rinpoche was one of the most erudite mahasiddha masters of our time.

His Holiness Kyabje Zong Rinpoche was the guru of many great erudite masters of the Gelug School. In this picture, Zong Rinpoche is seated with eminent and highly realized students. From left to right: Kyabje Kensur Lati Rinpoche, Sokpa Kensur Rinpoche, (His Holiness Kyabje Zong Rinpoche), Kari Kensur Rinpoche, Gyuto Kensur Rinpoche and His Eminence Sharpa Choeje Rinpoche Jetsun Lobsang Nyima. All these highly erudite masters of sutra and tantra are from Gaden Shartse Monastery.

To have Zong Rinpoche journey to perform the entire cremation ceremony for Lama Yeshe is a big deal and great honour. It goes to show how close of a relationship Lama Yeshe had with Zong Rinpoche, and his clean samaya with his guru. In actuality someone like Lama Yeshe did not need pujas or prayers performed for his fortunate rebirth as he was highly attained and can control both his death and rebirth. Instead the pujas were performed more so for the students, in order to collect tremendous amounts of merit, to ensure that they will be able to reconnect again with their Lama in his next incarnation. The illustrious Zong Rinpoche was called upon to do this to help ensure that FPMT’s students will be able to find and recognise their Lama’s new incarnation so that he can continue turning the wheel of dharma in FPMT. As we all know Zong Rinpoche was a Dorje Shugden practitioner and we also know that Lama Yeshe was a devoted and loyal student of Zong Rinpoche. We are also aware of the fact that Lama Yeshe relied tremendously on Dorje Shugden till the very end. Therefore it is very unbecoming of Lama Zopa and FPMT to be so easily swayed to give up their guru and the Dorje Shugden practice he so compassionately bestowed in order to be seen as politically correct. It would seem that FPMT no longer has guru devotion towards their founding lama, nor gratitude for the kindness shown to them by Zong Rinpoche, during such a crucial time for their entire organisation. To disregard this on top of discriminating Dorje Shugden practitioners simply to be seen as politically correct, make FPMT look rather hypocritical.  

Brief Bio on Lama Yeshe

In 1935 Lama Thubten Yeshe was born in the town of Tölung Dechen in Tibet. Even from a very young age Lama Yeshe was attracted to the Dharma and whenever a monk would visit his home, he would always beg to leave with the monk and join the monastery. At the age of six, Lama Yeshe joined Sera Je Monastery in Lhasa, Tibet and at the age of eight, Lama Yeshe was ordained as a novice monk by Venerable Purchog Jampa Rinpoche. Then at age 28, Lama Yeshe was fully ordained as a monk and received his ordination from Kyabje Ling Dorje Chang. While in Sera Je Monastery, Lama Yeshe received the teachings of both sutra and tantra from a long line of erudite masters such as Kyabje Trijang Rinpoche, Kyabje Ling Rinpoche, Drag-ri Dorje-chang Rinpoche, Kyabje Zong Rinpoche, Lhatzün Dorje-chang Rinpoche and many other highly attained Lamas. Lama Yeshe’s spiritual development was also guided by Geshe Thubten Wangchug Rinpoche, Geshe Lhundrub Sopa Rinpoche, Geshe Rabten and Geshe Ngawang Gedun. It was when Lama Yeshe was in India that his teacher, Geshe Rabten entrusted him to care for a younger monk; Lama Thubten Zopa Rinpocheand this marked the beginning of a very strong relationship in which the two would work together to bring Buddhism to the west. Lama Yeshe together with his close disciple Lama Zopa, left India in 1967 and made their way up to Nepal. Within a very short span of time, two years, Lama Yeshe established Kopan Monastery, in Kathmandu. This is how it all began and from where Lama Yeshe started spreading Buddhism among the westerners who visited Nepal. They first began with an annual ‘One-Month Meditation Course’ held in Kopan.

Kopan Monastery, in Kathmandu.

Seeing that there was a demand from their western students, both Lamas decided to open a sister centre to be used for retreats. In 1972, Lama Yeshe and Lama Zopa along with a few of their western students, bought an old colonial house on a hill in Himachal Pradesh, and started Tushita Retreat Centre. It was later renamed Tushita Meditation Centre. By 1974, both Lamas started their annual teaching tours to the West. Due to Lama Yeshe’s unconventional style of teaching, he became very popular and relatable to westerners and as a result he attracted many new spiritual seekers. This created a worldwide network of Buddhist centres and from here grew the Foundation for the Preservation of the Mahayana Tradition (FPMT). Today FPMT is one of the largest network of Tibetan Buddhist Dharma centres in the world. It is a known fact that Lama Yeshestrongly relied on Dorje Shugden throughout his entire journey and especially for FPMT’s growth and success. Lama Zopa said that Lama Yeshe would never begin a Kopan course without a puja to propitiate the blessings of his Dharma Protector Dorje Shugden.  

Lama Yeshe’s Passing

Everyone who knew Lama Yeshe knew that “he had a bad heart.” Yet it was only in November last year that they realized there was a serious danger to his life. A letter signed by three of his close students written on November 12th from Kopan Monastery in Nepal and addressed to all FPMT centre directors reported that the observations of both Lumbum Rinpoche of Swayambhu, Nepal, and Lama Zopa Rinpoche indicated that “Lama will pass away within a year unless he takes time to do a long serious retreat and unless disharmony and division cease.” And Lama had agreed to accept a full long-life puja at Kopan at New Year— the very day he eventually passed away. From: http://www.lamayeshe.com/article/tribute-lama-yeshe-1935-1984

Quote: “unless disharmony and division cease.” This goes to show that highly realised Lamas can control their body, however it is the lack of merits from the side of the students that causes them to ‘leave’ their bodies, manifesting sickness and death. It seems that the students of FPMT were not in harmony and within themselves created factions. This seems to be the very same culture FPMT members bring forth in discriminating Dorje Shugden practitioners. Now we have an understanding as to the kind of people that are behind FPMT. In 1986 Ösel Hita Torres was recognised as Tenzin Ösel Rinpoche. He was the 5th son of one of Lama Yeshe’s students; María Torres and Francisco Hita. He was only a little over a year old when His Holiness the 14th Dalai Lama confirmed Lama Zopa’s observations that Tenzin Ösel was indeed the unmistaken reincarnation of Lama Yeshe.  

Lama Yeshe and Zong Rinpoche

The great devotion Lama Yeshe had for H.H. Kyabje Zong Dorje Chang can be seen in this picture. Lama Yeshe on the right, Lama Zopa on the left, and of course in the centre is the illustrious Kyabje Zong Dorje Chang.

The closeness and great devotion Lama Yeshe had for his root Guru Zong Rinpoche is remarkable and admirable. Lama Yeshe was the first lama to invite the great Zong Rinpoche to the West. Zong Rinpoche turned the wheel of Dharma for so many of Lama Yeshe’s students. Vast explanations, commentaries, oral transmissions, initiations, ritual instructions, and of course Dorje Shugden life-entrustments were conferred to many of Lama Yeshe’s students. Hence some of them would also be considered Zong Rinpoche’s students. Zong Rinpoche is the lineage lama of so many great and current tulkus and geshes who are teaching around the world. The lineage that Lama Yeshe practiced is exactly that of Zong Rinpoche. Lama Yeshe kept his guru samaya to Zong Rinpoche fully intact till the day he passed into clear light. Lama Yeshe also kept all the practices passed on to him by Zong Rinpoche and this includes Dorje Shugden practice. Lama Yeshe was a Dorje Shugden practitioner till the very end. He is the perfect example of a humble and loyal student and also a sublime teacher to his own students.

Lama Yeshe was a Dorje Shugden practitioner till the very end. In this picture Lama Yeshe (far right) and Lama Zopa (second from the right) engage in a puja in front of a Dorje Shugden thangka. Lama Yeshe’s faith in Dorje Shugden is undeniable.

It is indeed a great pity to witness such admirable guru devotion exemplified by Lama Yeshe towards his Guru, Zong Rinpoche, not being emulated by his students. On top of that Lama Zopa discarded the practice of Dorje Shugden, the very Protector that helped FPMT grow and the very Protector that his guru Lama Yeshe held close to his heart. Below are extracted details of how Zong Rinpoche patiently and compassionately gave His time to advise FPMT on what they should do during the passing of their great teacher Lama Yeshe. From reading this, you’ll be able to grasp the amount of care and work Zong Rinpoche did for Lama Yeshe and FPMT.

• Throughout the entire period of Lama Yeshe’s illness, Lama Zopa was in communication via phone with Kyabje Zong Rinpoche in Switzerland as to when and how to act for Lama Yeshe’s benefit.
• As the days passed, Lama Yeshe’s paralysis seemed to improve. However, his overall condition was weakening. Zong Rinpoche was consulted about whether or not Lama Yeshe should return to hospital. He advised that, no, Lama Yeshe should stay at home for the time being, and that he himself would come to see Lama Yeshe soon.
• Zong Rinpoche arrived from Switzerland on February 20th and stayed with Lama Yeshe for three days. He performed many pujas and gave Lama Yeshe some initiations. By the 26th, however, three days after Zong Rinpoche had left, Lama Yeshe worsened.
• During the night, Rinpoche left the room to make phone calls. One was to request Zong Rinpoche again to come to California from Switzerland, this time to oversee the cremation of Lama’s body. Later, when he heard that he would come, he smiled and said, ‘It will be good for the students.’
• After the talk, an all-day Heruka puja and self-initiation started. John Jackson and others, with the supervision of Zong Rinpoche, began work on the stupa in which Lama Yeshe’s body would be burned. The site chosen was a clearing on a ridge, five minutes’ walk up from the gompa, which had a spectacular view of miles of forest and the smell of the unseen ocean beyond.
• They worked all day and into the night, mixing concrete, laying bricks, chopping wood. There were no precise measurements to go by, but Zong Rinpoche knew what he wanted and would say when things were not right.
• The Yamantaka fire puja commenced. The mountain of offerings slowly diminished as the ingredients were handed to Zong Rinpoche who in turn handed them to Chuck Thomas and others who offered them to the fire. The puja lasted three hours. Throughout, a deep stillness, a composure, a sense of the unexpressed grief, pervaded, and the only sound to be heard above the chanting was the blazing of the powerful fire.
• By Friday, many people had left. In the afternoon Zong Rinpoche gave a Heruka Vajrasattva initiation and talked briefly. He, like the other lamas, stressed harmony. ‘We are all very good relatives.’ he said. ‘Loving each other is the most important thing.’
• Kyabje Zong Rinpoche was bade farewell — for what would be the last time — at the airport on Saturday, when he returned to Switzerland. That night Lama Zopa invited people to Lama’s house for a Lama Chöpa puja. The room was packed. The ocean pounded just outside the windows. It was good to be there in that house that Lama Yeshe had loved. The puja, sung in English, was intense and heartfelt. It was seven days since Lama Yeshe’s death.
• Lama Yeshe’s relics, once consecrated by Zong Rinpoche in Switzerland, were divided up and sent to each of the centres, where they were received with great respect and ritual — ‘as if you were receiving Lama himself,’ Rinpoche had advised.

Here are a few questions we would like to ask FPMT based on the fact that they claim Dorje Shugden is a demon, and that anyone who practices Dorje Shugden is considered wrong, tainted and invalid. We have provided some answers based on logical analysis of the the situation based on their own logic that Dorje Shugden practice is indeed wrong.  

Questions & Answers

1) Zong Rinpoche was a Dorje Shugden practitioner. Would a puja performed by Zong Rinpoche be effective since he was a Dorje Shugden practitioner? Answer: Zong Rinpoche was well recognised to be a high lama with clear attainments. A famous story that has been told many times is how Zong Rinpoche performed a Dorje Shugden repelling puja to stop the bombardment of Gaden monastery by the Chinese army. As the story goes, the monasteries were being shelled by Chinese cannons and there were still quite a few old and sick monks inside who had not escaped and were in great peril under the Chinese attack. Zong Rinpoche was seen retreating into his chambers to perform the repelling puja during which many eye witnesses saw lights emitting form his chambers and hit the Chinese encampment causing a minor earthquake and damage to the cannons. This delayed the bombardment long enough for the remaining monks in the monastery to leave safely. This clearly illustrates the power and effectiveness of Zong Rinpoche’s pujas. Such power and omniscience as shown by Zong Rinpoche cannot be rendered void by the decree of any government. To suggest this is to say that the power of a secular government is more potent than the power of the Buddhas. 2) FPMT performed a traditional cremation for Lama Yeshe, even inviting the great Kyabje Zong Rinpoche, who oversaw every detail. The purpose of this was to generate great merit and create the causes for the Lama to return and continue the lineage and his works. Since this is the case, why did FPMT stop propitiating Dorje Shugden, who was Lama Yeshe’s Dharma protector and a practice he relied on? Why do they insist the practice is invalid? Is FPMT being selective in promoting lineages that are politically correct? Answer: Lama Yeshe’s incarnation has returned as Lama Ösel, but FPMT forbids the Dorje Shugden practice. Perhaps the reason why Lama Ösel has not manifested as a great teacher that we know him to be, is due to the lack of merits on the side of FMPT, most obviously caused by their students breaking their commitments to Lama Yeshe. Lama Yeshe’s main protector whom Lama Yeshe and FPMT relied on, has now been banned in order to remain politically correct, as it is ‘very important to support His Holiness and to fulfil His Holiness’ wishes’. This is a blatant disregard of the guru by students who have received the empowerment or commitment to practice Dorje Shugden. A student cannot stop a practice given unless they have received the permission from the teacher who initially gave the practice and commitment. Failing to do so, the students break their commitments or samaya. As Lama Yeshe has entered clear light, none of the students who have received the practice of Dorje Shugden can stop doing this practice, without breaking their commitments. Once we have made a Dharma connection with a teacher, we cannot give up this relationship unless the teacher himself has consented. This would mean that FPMT is causing the students to break their commitments or samaya with Lama Yeshe by stopping the students from practising Dorje Shugden, in order for FPMT to be seen as an organisation that supports the Dalai Lama. 3) Since Zong Rinpoche is considered tainted due to his practice of Dorje Shugden, shouldn’t FPMT redo the entire funeral for Lama Yeshe, as it was performed by a Dorje Shugden practitioner? Answer: If we believe that a high lama can be tainted due to his practice of Dorje Shugden, then we are undermining the wisdom of high lamas who can differentiate between a Buddha and a demon. If we believe that Zong Rinpoche and other lamas are tainted due to the practice of Dorje Shugden, then definitely FPMT should redo the entire funeral for Lama Yeshe. This is because it would mean that Zong Rinpoche’s prayers, pujas and rituals for Lama Yeshe would be tainted and invalid. It would mean it has no effect as Zong Rinpoche would have broken his refuge vows, seeing that he is considered a demon worshipper. In light of this, there would be no validity in recognising the current incarnation of Lama Yeshe – Lama Ösel – as lest we forget, Lama Yeshe himself was a Shugden practitioner and his last rites were performed by a Shugden lama. However, as Zong Rinpoche and most of the esteemed lamas of the Gelugpa lineage are students of Kyabje Trijang Rinpoche, it would be difficult to find a lama who is not tainted. If we go along this line of reason and logic, it would mean 90% of Gelug Lamas today would all be tainted, therefore there is no reason to follow any Lama as all their practices and attainments become invalid. 4) The reincarnation of Lama Yeshe has returned in the form of Lama Ösel. Lama Ösel was recognised by Dorje Shugden in trance of an oracle and also the Dalai Lama. Why would the Dalai Lama recognise someone also confirmed by Dorje Shugden, if Dorje Shugden was not an enlightened being? Answer: The fact that Lama Yeshe‘s reincarnation has returned is in itself proof that Dorje Shugden is not a demon as he is maligned to be. Lama Yeshe was a very well-known Dorje Shugden practitioner who propitiated the Protector till his last breath, and whose funeral rites were performed by Zong Rinpoche, another well-known Shugden lama. If the lies about Dorje Shugden are correct, then Lama Yeshe would not be able to take rebirth as a human and should instead have gone to the lower realms for worshipping a demon and corrupting the Dharma. It is as if we are saying that a demon worshipper can take rebirth as a tulku and be recognised by the Dalai Lama who is Avalokiteshvara. This is entirely illogical. To say that would be akin to saying that the laws of karma failed and an evil spirit somehow deceived the Dalai Lama into being recognised as a tulku. However the Dalai Lama is an emanation of Avalokiteshvara and correctly identified Lama Ösel as the reincarnated mind of Lama Yeshe just as Dorje Shugden did. It is saying that an emanation of a Buddha and a supposed demon in trance of an oracle can reach the same conclusion concerning the recognition of a returning tulku. 5) Those against the practice of Dorje Shugden claim that those who propitiate him are demon worshippers and subsequently go to hell. In that case why even conduct rituals for Lama Yeshe, since he was a Dorje Shugden practitioner and therefore would automatically be going to hell? Answer: If we believe that Dorje Shugden worshippers go to hell, then there is no need to conduct rituals, especially for the return of the incarnation as that particular incarnation would actually be born in a hell realm. However, His Holiness the Dalai Lama confirmed Lama Zopa Rinpoche’s observations that Lama Ösel was the unmistaken reincarnation of FPMT’s founder, Lama Yeshe, so do Dorje Shugden practitioners go to hell, or did the Dalai Lama make a mistake in recognising the wrong person as the incarnation? Logically speaking, as His Holiness the Dalai Lama’s attainments are unmistaken, it is clear that Dorje Shugden practitioners DO NOT go to hell. 6) Lama Ösel is the reincarnation of Lama Yeshe’s mindstream. But Lama Yeshe died as a Shugden practitioner. According to FPMT’s criticisms of Shugden practitioners, Lama Yeshe shouldn’t have been reborn in human form. He should have taken rebirth in the three lower realms. So who is Lama Ösel? Is he the real Lama Yeshe? If he is the real Lama Yeshe, then FPMT shouldn’t be supporting Lama Ösel because Lama Ösel is of the same mindstream as Lama Yeshe, who practiced Dorje Shugden. Answer: If Dorje Shugden is evil then Lama Yeshe worshipped evil. Against all odds, if this practitioner of an demon managed to reincarnate as a tulku, then Lama Ösel is the reincarnation of a worshipper of a demon. If that is correct then FPMT is associating themselves with a demon worshipper who could destroy the works of the FPMT. If the FPMT truly believed that Dorje Shugden was a demon or malicious spirit, they would make all efforts to protect the students of FPMT from Lama Ösel instead of encouraging Lama Ösel to take a bigger role in the organization. FMPT’s actions show that they themselves do not believe the lies told about Dorje Shugden but have decided to behave like they do for reasons which are not spiritual. 7) Why does FMPT continue and propagate practices that were taught by Dorje Shugden practitioners (Lama Yeshe and the lineage gurus), when they are against Dorje Shugden and label it as wrong? If their lineage lamas were wrong about Dorje Shugden doesn’t this also call into question the validity of all their current practices too? Answer: According to the teachings, especially when it comes to tantric Buddhist practices, the most important feature is a genuine, unbroken and pure lineage stemming back to the originating deity of the practice. In the Buddhist path all teachings are necessarily based on refuge in the Three Jewels, this includes not going for refuge to unenlightened beings. As those who oppose Dorje Shugden’s practice claim, he is not an enlightened being but an unenlightened demon. Therefore, those who engage in and propagate his practice have taken refuge in an unenlightened being, and are no longer classed as Buddhist. Any Buddhist practices these people have held are logically negated. Lama Yeshe and the lineage gurus of the FPMT, are according to this logic not Buddhist and their practices are circumspect. These are the very same practices that FPMT preserves, promotes and engages in. By their own logic the very validity of these practices are negated since they trace the lineage through Dorje Shugden practitioners. Following a logical course, from their own standpoint, FPMT shouldn’t be practicing any practices received via Lama Yeshe as he was a staunch Dorje Shugden practitioner. Given this very logical conclusion, they continue their practice, despite stating Dorje Shugden is a demon and so undermining their entire organisation (since it was founded by Lama Yeshe, a Dorje Shugden practitioner) and its corpus of teachings. 8) Why keep hosting www.lamayeshe.com when it seeks to preserve and promote the collected works of Lama Yeshe, who was a tainted demon worshipping monk? Answer: By right FPMT should shut down lamayeshe.com since Lama Yeshe was a Dorje Shugden practitioner, hence considered wrong and tainted. This means that all his teachings are wrong and therefore FPMT would be spreading tainted and mistaken teachings. 9) Why does Lama Zopa continue to teach what he received from Lama Yeshe, or teachings similar to what is presented on www.lamayeshe.com, since these teachings are tainted and therefore flawed? Answer: Lama Zopa should not continue to teach what he received from Lama Yeshe since it is all considered tainted and flawed. When Lama Zopa continues to teach what was taught by Lama Yeshe, this goes to show he either has double standards and is a hypocrite or is pretending to support the ban on Dorje Shugden yet secretly still believes and practices Dorje Shugden. 10) Why does FPMT still have pictures of Kyabje Zong Rinpoche on their website when he is a Dorje Shugden practitioner? Shouldn’t they disassociate from all Shugden practitioners? Answer: By right FPMT should take down the pictures of Zong Rinpoche who to them is considered wrong as he was a Dorje Shugden practitioner, teacher, master. They should disassociate with Zong Rinpoche entirely just like how they disassociate themselves with Shugden practitioners today. By right they should remove all pictures and information on Zong Rinpoche. 11) The entire FPMT was founded by Lama Yeshe. Therefore the organisation was founded by a Dorje Shugden practitioner. What are the implications of this for FPMT given the fact that they are currently against the practice of Dorje Shugden?Answer: Since the FPMT was founded by a Dorje Shugden practitioner, using their own viewpoint which is against Dorje Shugden practitioners, they should actually close down their entire organisation and all of its centres as it is tainted. In fact its whole existence is due to a Dorje Shugden practitioner so according to their viewpoint should be completely wrong and bad. If you follow the logic that anything to do with Dorje Shugden is bad, then FPMT should close down, and those people currently involved should start a NEW organisation. This organisation with brand new centres, should be ‘clean’ and have nothing to do with Dorje Shugden’s practice or practitioners in any way, shape or form. Please watch the video below for the full documented event of Lama Yeshe’s cremation ceremony conducted by the erudite master Kyabje Zong Rinpoche. See the amount of kindness, great compassion, care, and detail Kyabje Zong Rinpoche gave to FPMT.

Or watch on server | download video (right click & save file)

Pictures from the Archive of Lama Yeshe’s Cremation Ceremony

Extracted from http://www.lamayeshe.com/gallery/1984-cremation-lama

A photo of Lama Yeshe in Delhi shortly before he was brought to America for treatment for his heart condition. Photo by Lama Zopa Rinpoche.

A photo of Zong Rinpoche and Lama Yeshe shortly before Lama’s death, California, 1984. Photo by Lama Zopa Rinpoche.

Zong Rinpoche during a cycle of pujas that were done for Lama Yeshe before the formal cremation, Vajrapani Institute, California, 1984. Photo by Ricardo de Aratanha.

A cycle of pujas were done for Lama Yeshe before the formal cremation, Vajrapani Institute, California, 1984. Photo by Ricardo de Aratanha.

Zong Rinpoche during a cycle of pujas that were done for Lama Yeshe before the formal cremation, Vajrapani Institute, California, 1984. Photo by Ricardo de Aratanha.

A cycle of pujas were done for Lama Yeshe before the formal cremation, Vajrapani Institute, California, 1984. Photo includes Geshe Sopa, Lama Zopa Rinpoche, Geshe Gyeltsen, Geshe Thinley, and Geshe Lobsang Gyatso. Photo by Ricardo de Aratanha.

A cycle of pujas were done for Lama Yeshe before the formal cremation, Vajrapani Institute, California, 1984. Photo by Ricardo de Aratanha.

Zong Rinpoche carefully inspects the measurements for the hearth and where the stupa for Lama Yeshe’s cremation is to be built.

Lama Zopa Rinpoche leading the procession to the cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Zong Rinpoche arrives at the cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Lama Yeshe’s body is placed in the cremation stupa. Cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Geshe Lobsang Gyatso with Zong Rinpoche at the cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Zong Rinpoche attended to by Geshe Gyeltsen at the cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Zong Rinpoche about to begin the funeral puja for Lama Yeshe. Zong Rinpoche at the cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Flaming skull of Lama Yeshe. Cremation of Lama Yeshe at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Relics of Lama Yeshe in a box after the cremation at Vajrapani Institute, California in March of 1984. Photo by Ricardo de Aratanha.

Any enlightened being, whether they belong to any of the four classes of Tantra or not, manifest their Enlightenment with a following or entourage. This can be seen even in the case of the historical Buddha Shakyamuni and his 16 Arhats. Just as a king needs ministers in order to manage and execute the necessary tasks to run the country, Buddhas have entourages of Bodhisattvas, Arhats and Protectors to help and assist in turning the Wheel of Dharma and helping all sentient beings.

The Buddha said many times during his discourses and sermons that he is the one who asks the questions, he is the one who answers them and he is also present in the assembly. This means that due to Buddha’s compassion, he emanates in whatever form necessary, including as his own student or as a member of his audience, in order to bring the Dharma to us according to our level of understanding.

Dorje Shugden is no different from the Buddha in terms of attainments, but due to his vows and karmic connection with sentient beings, he arose in the form of a Dharma Protector instead. Dorje Shugden’s entourage resides within his mandala and comprises of 32 deities, including the main deity, the great King himself. According to Kyabje Pabongka Rinpoche Dechen Nyingpo, these 32 deities coincide with the limbs, joints and body parts of Lama Lobsang Thubwang Dorje Chang. According to other sources, these 32 deities are direct emanations of the 32 deities of the Kingly Guhyasamaja Tantras.

In this article, we will be discussing in brief the general meaning and significance of each member of Dorje Shugden’s entourage.

Duldzin Dorje Shugden

The emanation of Manjushri’s vajra mind, Duldzin Dorje Shugden is the principal deity of the entire Dorje Shugden mandala. He is commonly depicted with a wrathful expression and on occasion, with a peaceful smiling face. According to the scriptures, his wrath is used to ward off spirits and negative forces which hinder our practice while his peaceful demeanor shows his pleasure towards practitioners who abide according to the Vinaya and keep their vows and commitments well.

Vairochana Shugden

The emanation of Manjushri’s vajra body, Vairochana Shugden powerfully dispels sickness, spirits, misfortune and hindrances through peaceful methods. His complexion is white and he smiles with a hint of wrath. He emanates white lights to pacify situations and overcome the unruly. His ride is a magnificent elephant which symbolizes his ability to overcome negativities.

Ratna Shugden

Also known as the Glory of the Three Realms, Ratna Shugden is an emanation of Manjushri’s indestructible qualities who increases life, merit, and inner and outer prosperity. He holds a long life vase up to the sky representing his ability to increase our life. In the mouth of the vase is a wish-granting tree which denotes his ability to increase Bodhicitta. He rides a heavenly palomino symbolizing his swiftness in answering our prayers.

Padma Shugden

The great subduer of the three worlds is born from Manjushri’s vajra speech, which attracts and gathers resources and calms the minds of those who are untamed. He holds a taming hook adorned with silken banners which hooks in resources for the Dharma to grow. The banners represent his rule over the three realms. His ride is a turquoise dragon which symbolizes his mighty mystical power in bringing all beings to the Dharma.

Karma Shugden

The lord of all indestructible enlightened deeds and actions of Manjushri appears in the wrathful fierce form of Karma Shugden. He subjugates the most dangerous and malignant of situations. Like Manjushri, he brandishes a fiery sword which cuts asunder the root of all evil. He holds to his mouth a crystal heart jewel which symbolizes his ability to crush the roots of samsara. He rides the king of birds, which means that he is quick in ensuring that those who call on him will receive his assistance.

Dorje Shugden’s entourage

The Nine Mothers who assist in the practice of Tantra

These nine goddesses are the purified aggregates and elements of Lord Manjushri. They help practitioners overcome the four elements and purify their attachments to the aggregates using Tantric methods. Like the consorts of higher yoga Tantric yidams such as Heruka and Guhyasamaja, these goddesses attend to the great King in any matter pertaining to Tantric practices.

1. Goddess of the Earth element – She holds the symbol of earth in her right hand, a mandala symbolizing her control over all earthly elements.
2. Goddess of the Water element – She holds in her right hand a small wave of water, signifying her power over all aspects of the water element.
3. Goddess of the Fire elementShe is the goddess who, like Lama Tsongkapa during Monlam Chenmo, is able to subdue uncontrollable fires.
4. Goddess of the Wind element – Like the goddess Tara, she is swift in assisting practitioners with the most subtle Tantric meditations in order to gain realizations.
5. Goddess of Sight Sense – In her hand is a beautiful mirror, reminding all practitioners that all perceptions in the world are not inherently existent.
6. Goddess of Sound Sense – She is usually depicted with either a flute, drum or sometimes with the Vina. This goddess overcomes all sounds, both good and bad.
7. Goddess of Smell Sense – She holds a conch shell filled with liquid perfume, symbolizing her ability to help Tantric practitioners achieve detachment from all smells.
8. Goddess of Taste Sense – She holds a plate of fruits which denotes her ability to cut the practitioner’s attachment to taste.
9. Goddess of Touch Sense – She holds beautiful silks and displays her power to overcome the desire of touch.

The Eight Guiding Monks

Born from the limbs and joints of Lama Lobsang Thubwang Dorje Chang, the eight guiding monks thunder with the sound of eloquent teachings of the Dharma during degenerate times, especially the teachings on Lojong, Lamrim, and Madhyamika. They all wear the three robes of a monk, and each bears the different implements of an ordained person. They are personifications of the eight great Bodhisattvas and skillfully explain the Tathagatha’s intent according to the individual’s disposition.

Their actual identities are:

1. Manjushri who embodies wisdom:
2. Avalokiteshvara who embodies compassion;
3. Vajrapani who represents power;
4. Ksitigarbha who increases the richness and fertility of the land;
5. Sarvanivarana-Vishkambhin who purifies wrong-doing and obstructions;
6. Maitreya who embodies loving kindness;
7. Samantabhadra who displays special expertise in making offerings and prayers of aspiration; and
8. Akashagarbha who has the perfect ability to purify transgressions.

The Ten Youthful and Wrathful Assistants

The ten youthful and wrathful assistants are direct emanations of the 10 vidyadharas of Buddhism. They are young, fit and display “unruly” manners in order to counter the ignorant nature of the mind.

Their costumes represent the pervasiveness of Lama Tsongkapa’s teachings in China, Mongolia, Nepal, Tibet, Kashmir (modern day Pakistan) and Bengal. Though they may appear to be ordinary human beings, they are in fact highly evolved beings who are receptacles of wisdom to help all sentient beings.

Since he arose, Dorje Shugden’s influence has steadily increased and he has proven himself to be efficacious in helping all sentient beings to realize the Three Principle Paths. His emanations continue to evolve in order to protect sincere practitioners from being led astray by those who mix and pollute the precious and sacred teachings of Lama Tsongkapa and the Gaden tradition.

Power and sacred places exist in each religious tradition of this world. For instance, the River Ganges for Hindus, Mecca for Moslems, the River Jordan for Christians, Bodhgaya for Buddhists of all traditions, and many other sacred places. For centuries, these holy places have attracted millions of people for one common purpose: a place of peace to nurture their inner selves with love and compassion.

In conjunction with International Religious Freedom Day on 27 October 2015, DorjeShugden.com would like to share with you some of the power places that are very closely associated with the World Peace Protector Dorje Shugden. May we always have the fortune to be in one of these sacred places.

Wutai Shan – Five Peak Mountain

A panoramic view of the sacred Five Peak Mountain

This is none other than the holy abode of Lord Manjushri blessed by the Buddha Shakyamuni himself. The origins of Wutai Shan or Five Peak Mountain date back to about 2,600 years ago. The entire mountainous abode including its distinctive five peaks was mystically beautiful. There was a hermit meditating in one of the caves in that area and during the night, lights shone from the mouth of the cave, attracting the attention of nearby villagers. The hermit was a man of few words who had already realized the ultimate truth of all things. Within the Buddhist tenets, this realization is known as the ultimate wisdom of Emptiness or Shunyata.

News spread of this hermit and his ability to show magical powers in the middle of the night and his discourses which touched both the lay householder and the highly advanced thinkers of the day. Many were drawn into that area and their minds were blessed with wisdom and the nature of compassion.

The shape of the mountains formed a natural fort for people to be guarded from the lures of modernization of China. The five peaks were said to represent the five fingers of the Buddha and a small valley called Tai Huai lay in the middle of these five peaks, in what was considered the Buddha’s palm. Each of the give peaks served as the abode of one of the five different forms of Manjushri while Tai Huai was the centre of activity. It is here in Wutai Shan that over 360 monasteries were built over the centuries in honor of the Buddha of Wisdom, Manjushri.

The emanations of his body pervade the whole world, the pure deeds of his speech protect the doctrine, and the thoughts of his mind possess the ten powers.

Many monks and laity alike would come annually to Five Peak Mountain from all over the world for a pilgrimage into the holy space of Manjushri himself and it is widely known that the greatest Buddhist Masters throughout time studied and gained realizations here. Manjushri was very well known to have manifested time and again in different forms in order to teach the Dharma and display skillful means, thus ensuring that the Dharma would be imprinted into the minds of people here.

It is also very well known that Lama Tsongkapa’s father had a dream in which a monk from the Five Peak Mountain of China requested to stay in his house for 9 months, and was housed in the family’s prayer room. This dream is interpreted to mean that the monk from Wutai Shan is none other than Buddha Manjushri himself, and would take rebirth in their house thorough the womb of the mother.

The physical and geographical aspect of Five Peak Mountain also coincides with the Mandala of Dorje Shugden. Apart from being the abodes of the five forms of Manjushri, they are also the abodes of the five lineages of Dorje Shugden. The main form of the protector resides in the central peak flanked by the other four emanations in the other four peaks. From the scriptural point of view, Dorje Shugden’s five families are emanations of Manjushri’s body, speech, mind, activities and qualities. Wutai Shan being the holy mandala of Manjushri is also therefore the same pure land of Dorje Shugden.

Furthermore, there is distinct evidence that the Yellow Hat lineage was passed down from the great Kyabje Pabongka Dechen Nyingpo to Kangsar Rinpoche, who in turn passed this lineage to Master Neng Hai, who then brought the sacred lineage of the Gelugpas back to China. Master Neng Hai’s work was based in Wutai Shan where he was instrumental in translating the essential texts such as the Lama Chopa, Lamrim and Ngarim Chenmo into Chinese. It is also widely known that a strong following of Dorje Shugden is prominent within the monasteries of Five Peak Mountain today.

Hence, whenever we call upon the infallible protector Dorje Shugden, do contemplate his qualities which are the same as those of Manjushri, for his wish and love for has no end.

Tushita: Within the Throne of Father Je Tsongkapa

The great Dulzin Drakpa Gyaltsen not only reincarnated as Panchen Sonam Drakpa but because of his self-mastery of full enlightenment, he was able to emanate in many places and many forms at the same time to enact virtuous deeds to serve both sentient beings and the Dharma.

For example, in Tushita Heaven, he sits on the right side of Lama Tsongkapa, who appears as a main Bodhisattva disciple of Maitreya called Jamphel Nyingpo or “Essence of Manjushri”. Under Lama Tsongkapa’s throne in Tushita Heaven is also the mandala of Dorje Shugden complete with the 32 deities and palace.

When Tagpu Pemavajra astral-traveled to Tushita Heaven and requested the teachings of Dorje Shugden, he saw the mandala of Dorje Shugden appear from under the throne of Lama Tsongkapa. Given the fact that Dorje Shugden arose because of his vows and prayers to protect the essence of Lama Tsongkapa’s teachings, and given his dedication and devotion to his Lama, it is apt that he sits right under his master’s throne to effectively protect and serve his Lama.

It is important to understand that both Lama Tsongkapa and Dorje Shugden are in essence Manjushri; and as he is a fully enlightened being, he has no ego as to who is to teach and who is to serve. Both manifest as if in a drama to tame our minds and to set us onto the path of Enlightenment.

Sakya at Mug Chug

When Tulku Drakpa Gyaltsen was murdered, he arose as the dharma protector Dorje Shugden through the power of his prayers and the slight wrathful energy generated in his mind. Upon arising as a protector, his first thought was to visit his Lama’s holy temple in Tashi Lhunpo; however he realized that the time was not right when the eight brothers of Namtose formed a circle surrounding the boundaries of the monastery. Thus, Dorje Shugden went instead to the Sakya temple in Mug Chug and identified himself to be one of the great patriarchs of the Sakya lineage, Sakya Pandita.

Having heard Dorje Shugden’s explanation, the Sakya throne holder at that time accepted his request to be enthroned as a Dharma Protector and even wrote a beautiful liturgy in his honor. As the “youngest” and newest Dharma Protector, prayers to Dorje Shugden were efficacious and would bear fruit more swiftly for Dharma activities to grow and increase. He was later given the status of a high protector and was often associated with two other Tsen protectors Tsiu Marpo and Dorje Setrap. Together with Dorje Shugden, they were known as Gyalpo Sum or the “Three Blazing Brothers”. They were enthroned in the high office of the Sakya Monastery and it still remains there to this day.

Keajra

Keajra is the pure land of the Dakinis and can also be simply translated as the “Land of Sky Walkers”. Also known in Tibetan as Khandro, Dakinis are a special class of beings, the hybrid of Female Buddhas and Yoginis who are able to walk the sky. The central figure of this sacred abode is the Tantric Buddha Heruka Chakrasamvara and his consort Vajrayogini.

Due to the kindness of Buddha Vajradhara, there are earthly power places which link the Keajra on earth to the real place unseen by those of little faith and merit. One such place is Kang Rinpoche or Mount Kailash. Mentioned by the Buddha in both Sutric and Tantric texts to be the axis of the earth, Mount Kailash represents both Heruka and Vajrayogini in union. It is said that the King and Queen along with their entourage of mystical deities reside on top of this mountain. Thus all Tibetan Buddhists, both high incarnations and ordinary beings, make an effort to circumambulate the mountain thrice in their lifetime.

Mount Kailash

Along with Mount Kailash, there are 24 holy sites located all around the world which are related to Tantric Buddha Heruka. These are places where the Buddha and other highly attained masters and Mahasiddhas emanated the Heruka Mandala. Due to their kindness, they did not dissolve these mandalas and thus they are still in existence to continue to bless beings who enter their presence.

When Dorje Shugden was Tulku Drakpa Gyaltsen, his tutelary Yidam was both Heruka and Vajrayogini. Thus, his mastery of this tantra has helped him to manifest himself as a Dharma protector today, as well as one of the principle protectors of the Heruka tantras.

Shambhala

Dorje Shugden resides in the mystical land of Shambala

Dorje Shugden also resides in the mystical land of Shambhala, which is closely associated with the Kalachakra tantras. Believed to be hidden within the grand Himalayan mountain range, it is believed to be a place where only those who are pure of heart and mind can live, where compassion and wisdom reigns supreme, and where people are immune to the sufferings of samsara, including aging and desire.

Thus, whenever we recite the invocation prayers to Dorje Shugden, remember that Dorje Shugden is really descending from his celestial and earthly abodes and entering our presence.

Light rays from my heart
Instantly invite the wisdom beings from the sphere of nature
And from all the palaces where they abide.
They become inseparable from the commitment beings.

Addendum

Zasep Tulku Rinpoche’s autobiography ‘A Tulku’s Journey from Tibet to Canada’, published in 2016, provides historical evidence and irrefutable proof that the Central Tibetan Administration is falsifying the facts when it comes to the practice of the Dharma Protector Dorje Shugden.

The autobiography of Zasep Tulku Rinpoche, a high lama of the Gelug lineage, provides accurate historical accounts of the Dorje Shugden practice. Click to enlarge.

The back cover of the book, click to enlarge.

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Historical accounts show that prior to the politicization of the Dorje Shugden practice by the Central Tibetan Administration, this popular deity was relied upon by Dharma practitioners to help in their spiritual practice. Contrary to detractors’ claims about Dorje Shugden being ‘anti-Dharma’, this Dharma Protector practice was traditionally deemed to be suitable to be practiced alongside the Highest Yoga Tantras.

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Zasep Rinpoche and his family were able to escape to safety prior to the events of 1959 through the clairvoyance and prophetic advice of Dorje Shugden through one of his oracles, Lama Gelong Chojor Gyamtso.

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Oracles of the Dharma Protector Dorje Shugden were known for the accuracy of their prophecies due to Dorje Shugden being a fully enlightened deity with perfect clairvoyance. As stated clearly by Zasep Rinpoche in his autobiography ‘A Tulku’s Journey from Tibet to Canada’, Dorje Shugden warned the Tibetans of the impending loss of their homeland but his advice was mostly ignored by the Tibetan government.

The Tibetan government chose to consult the worldly state protector Nechung, and Nechung advised that the Dalai Lama should remain in Tibet where he would be safe. This was mistaken advice, as historical events would later show. Fortunately for Tibetan Buddhists all around the world, Kyabje Trijang Dorje Chang had great faith in Dorje Shugden and consulted the protector for advice on the Dalai Lama’s safety. Dorje Shugden via the Panglung Oracle urgently adviced the Dalai Lama to leave for India immediately and gave the exact escape route. In saving the Dalai Lama from certain harm, Dorje Shugden prevented the destruction of Tibetan Buddhism and preserved the future of the Tibetan culture and people.

Zasep Rinpoche’s account of events concur with monastic records that it was indeed Dorje Shugden who saved the Dalai Lama instead of Nechung, contrary to the claims of the Tibetan leadership.

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Dorje Shugden’s practice was first established within the Sakya school of Tibetan Buddhism. The Sakya Throneholders regarded this Dharma Protector as an enlightened being and Dorje Shugden, together with Dorje Setrab and Tsiu Marpo formed the triune of Sakya Protectors known as Gyalpo Sum. Today, Sakya practitioners claim that Dorje Shugden was never widely practiced by their lineage but history proves otherwise. The undeniable fact is that before the CTA’s religious ban, Dorje Shugden was practiced first by the Sakyas and was later transmitted to the Gelug school where it was practiced by the majority of the Gelugpas.

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Contrary to the CTA’s claims that Dorje Shugden’s practice is sectarian, Zasep Rinpoche’s autobiography shows how practitioners of all four schools of Tibetan Buddhism lived and practiced together in harmony, especially during the early years of exile in India. It was only when the CTA launched a virulent smear campaign against Dorje Shugden that the general public began to label Dorje Shugden a sectarian practice. In truth, Dorje Shugden’s practice is no more sectarian than the practices of other Dharma Protectors such as Mahakala Bernagchen, Achi Chokyi Drolma or Dorje Legpa, who protect the Karma Kagyu, Drikung Kagyu and Nyingma schools respectively.

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By the 1980s, the Tibetan government had failed to fulfil multiple promises to return the Tibetan people to their homeland. A scapegoat was needed and they made one out of an ancient Buddhist practice, pinning the loss of Tibet and the failure of the Tibetan cause on Dorje Shugden. In his autobiography, Zasep Rinpoche is of the same opinion, stating that “…the [Dorje Shugden] controversy was orchestrated by the Tibetan Central Administration…”

The Tibetan leadership effectively sanctioned witch-hunts on Dorje Shugden practitioners and persecuted them using government instruments, declaring that simply by being a Shugden worshipper, one was effectively an enemy of the Tibetan nation.

As a result of the hatred against Dorje Shugden practitioners instigated by the Tibetan leadership, virtually all Shugden Buddhists had to fear for their lives, or at least for their safety.

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Dorje Shugden’s beneficial practice has continued to thrive due to the courage and commitment of high lamas such as Zasep Tulku Rinpoche.

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For centuries, Dorje Shugden has been practiced alongside the highest practices of the Gelug and Sakya lineages. Zasep Tulku Rinpoche’s list of transmission is an indication that the highest scholars viewed the Protector as an enlightened being compatible with their yidam practices.

H.H. Trijang Choktrul Rinpoche gave Dorje Shugden initiation during his recent visit to Mongolia in September, 2014

Sogtae literally means ‘life entrustment” in Tibetan, referring to the life entrustment initiation or permissory rites of a Dharma Protector. Apart from Dorje Shugden, there are many other Dharma Protectors with life entrustment initiation rituals, for instance Setrab and even Nechung, just to name a few.

During the main part of the life entrustment initiation, the lama seals the spiritual bond between the initiate and the Dharma Protector. In the case of a Dorje Shugden Sogtae, the protector is sworn to protect the initiate and the initiate swears to take Dorje Shugden as Protector, both until the achievement of Bodhichitta.

Dorje Shugden is compelled by his compassion and the commitments made during the sogtae to guide and protect the initiate until the realization of Bodhichitta, after which the initiate no longer needs such assistance and becomes a ‘protector’ for others instead. Regardless of whether the achievement of Bodhichitta takes place in this lifetime or future lifetimes, Dorje Shugden is sworn to guide and protect the initiate until it fruitions.

A Dorje Shugden lineage thangka of Tagphu Pemavajra and Kyabje Pabongka Rinpoche

Kyabje Pabongka Rinpoche wrote a number of rituals concerning Dorje Shugden but the fulfillment prayer entitled ‘Melodious Drum Victorious in All Directions‘ has become the most commonly used Dorje Shugden fulfillment ritual. The introduction to this text states that life entrustment is not a prerequisite to engage in Dorje Shugden’s practice. However, in order to receive sogtae, one is required to have received the Vajrabhairava initiation and kept up the general and specific commitments.

Before the advent of Kyabje Pabongka Rinpoche’s composition, there seems to be an older life entrustment text composed by Rinchen Wangyal (1741-1812) of Sera Monastery, as mentioned in the introduction to a Dorje Shugden fulfillment text written by Serkong Dorje Chang. As a prerequisite, the text states that one must have obtained the initiation of a yidam. It also mentions that it would be excellent to have received the life entrustment initiation of Dorje Shugden according to the writings of Rinchen Wangyal, although it is not a prerequisite for one to perform the fulfillment ritual.

During Kyabje Pabongka Rinpoche’s time, the life entrustment text of Rinchen Wangyal appears to have been lost. Therefore, Kyabje Pabongka Rinpoche was requested by Dorje Shugden through an oracle to compose another text to replace it. The following is an account of what happened and how he validated it with Tagphu Dorje Chang (Tagphu Pemavajra)’s pure visions when he astral travelled to Tushita. This account is further elaborated in ‘Descended From Tushita’.

I have written this at the request of Shugden, because in the past there was a tradition of Sogtae (srog gtad) to Shugden but later neither the tradition nor the text could be found — they have become like flowers in the sky —so Shugden has asked me two times to write a new initiation text.

I have passed on the practice of initiation (dbang) to some disciples in accordance with my own experience, and (a text) has been written as a seed for (a detailed text). But only that would be not reliable and something like an illegitimate son. Therefore, I explained it in detail to my master Tagphu Dorje Chang and presented this draft to him…

He took that draft and wrote his text down, combining this seed text with his own vision. Tagphu commented about the five types of Shugden, the respective colors etc., the offerings to be arranged, thus at the time of initiation the large Lamrim text should be there on the altar, a cakra representing one’s life, ḍamaru, dorje etc. The practitioner has to utter the life generating words of Vajrabhairava and to make torma offerings…

The initiation can be given to somebody who has received initiation into Vajrabhairava and keeps the commitments connected with it…
~ Kyabje Pabongka Rinpoche

Dorje Shugden ‘heart’ crystals (lado) like this are consecrated and given to those who have received initiation

By tradition, the life entrustment of Dorje Shugden can only be given to three people at a time, so public life entrustment initiations would entail a massive line of initiates in threes! Besides that, Dorje Shugden ‘heart’ crystals (lado) and cakras (stringed amulets) are consecrated during the life entrustment and given to initiates as a blessing and reminder of their commitment to Dorje Shugden.

The life entrustment initiation also requires one to perform a Dorje Shugden puja (typically, the fulfillment text of Kyabje Pabongka Rinpoche) once a month thereafter. If, for whatever reason, one is unable to perform the puja, one can perform it ahead of time or request monks to perform it on one’s behalf.

On top of that, the initiate must make a commitment to the Gelug lineage, and put effort towards learning and practicing the teachings of the lineage. As Kyabje Zong Rinpoche says:

If you have to or if you wish to do some kind of Dharmic activities with other sects of Buddhism, that is okay to do some kind of activities but your main practice or the principle practice, you have to make the commitment with this lineage of Lama Tsongkhapa.

(A more extensive explanation by Kyabje Zong Rinpoche is available here).

These are the main commitments that one makes in the presence of Dorje Shugden and one’s lama during the life entrustment initiation, to be kept for the rest of one’s life. And, as Lama Tsongkapa has emphasized, the keeping of commitments is so important to our practice that they should be kept even at the cost of our lives.

Source

1. http://www.dorjeshugdenhistory.org/
2. http://dorjeshugdentruth.wordpress.com/